Our cast can be imagined as three parts of a single psyche, plus one.
The first three—imaginable, perhaps, in relation to categories like present, future, and past—nevertheless share time in a single home, like users sharing computing time on a mainframe.
Who, though, is the Ghost? The alleged “plus one.” Not quite mind-at-large, certainly. The whole person? The unifying soul? An author-function self-fashioned into being via hyperstition? That which presides in each?
“It might be helpful,” quips the Narrator, “to map these characters onto a Greimas square.”
“But my preference,” he adds, “is to do as Iris DeMent suggests, and let the mystery be.”
It’s an odd thing, this device, is it not? With its levers, it’s like a clock or a timepiece. Spun or turned, the levers grant the Traveler safe passage through forthcoming years as counted by Western calendars. The future is reified, captured in a count by an imaginal technology that converts time into a measurable dimension.
Wells’s Traveler assumes in the very structure of his time machine an imperial temporality: the Western linear temporal orientation, with its obedience to “the Master’s Clock.”
But for more recent Travelers, especially people of color, travel is undertaken not so much in obedience to the clock as in exodus from its dictates. Travelers consult stars and return to sidereal time. Or they create music. They keep time with drums rather than clocks. As Moor Mother notes, “Music created by Black people has been used throughout time and across space as an agent of time and memory” (Black Quantum Futurism: Theory & Practice, p. 9). She and the other members of the Black Quantum Futurism Collective take this longstanding practice a step further, their self-professed goal being “to collapse space-time into a desired future.” Tracks of theirs are self-creating, self-causing sound-events from the future made to happen in the minds and bodies of those who listen.