IN THE BEGINNING WAS THE WORD AND IT WAS A STITCH-UP, A SUTURE

Stitch-up definition: a situation in which someone is deliberately made to look guilty of doing something that they did not do:To join or mend by means of stitches or sutures. slang. to incriminate (someone) on a false charge by manufacturing evidence. to betray, cheat, or defraud. AN-UNA- KI is the metaphysical SUTURE/stitched up word  for HEAVEN UNITED EARTH.  
For Badiou philosophy is the site of an “original duplicity”, from the innocence of truth to the disaster of its suture. For Badiou philosophy is the site of an “originary duplicity”, from the innocence of truth to the disaster of its suture.
So the question begs, WHO IS STITCHING WHO UP.
Debate over the nature of suture, its remit as a concept, and its relation to other concepts. 

 Lacan refers to the unconscious as ‘situated at that point where, between cause and that which it affects, there is always something wrong [qui cloche]’ (S11, 22). Before using the Freudian terminology, Lacan had noted that in philosophy ‘the function of cause’ always presents a gap ‘to any conceptual apprehension’ (S11, 21). In other words, recourse to ‘cause’ to explain a given sequence is, for Lacan, no explanation at all. As an example, he cites the common knowledge that the moon ‘causes’ the tides. Here, ‘cause’ indicates a site of non-knowledge. ‘In short, there is only cause in something that doesn’t work’ [‘Bref, il n’y a de cause que de ce qui cloche’] (S11, 22).¹

Moreover, ‘cause is to be distinguished from that which is determinate in a chain’ (S11, 22), which means that ‘cause’ is only ever invoked or considered when a smooth functioning according to a ‘law’ is not self-evident. What does this have to do with psychoanalysis? For Lacan, the ‘cause’ itself, which is indeed indistinguishable from a quest to know the cause, is always the marker of a gap that exists between the real and our knowledge of it. This framework applies in the sciences and in philosophy, but also in the rigorously unique and personal framework that is the domain of psychoanalysis. ‘For what the unconscious does is to show us the gap through which neurosis recreates a harmony with a real - a real that may well not be determined’ (S11, 22).

It is important to remark that the word Lacan uses for ‘gap’ is ‘béance’, an archaic term connoting a ‘gaping openness’ or indeed a sore or wound. Lacan continues in this register when he then describes neurosis as a scar. The experience of neurosis is the permanent reminder of ‘the gap so characteristic of cause’, the remnant of an originary wound. Neurosis itself is the ‘scar [...] of the unconscious’ (S11, 22). Lacan is shifting between registers here, a philosophical and psychoanalytical one, in order to make the point that cause, in the sense of ‘reason for’, or indeed raison d’être, when concerning the subject’s own existence is something that can never be known. As such, it is a permanent unknown, a void or gap, and this despite the fact that one’s entrance into analysis is itself spurred by a quest for knowledge, to know and then eliminate the ‘cause’ of one’s neuroses.
 Lacan’s metaphor, the ‘suture’ is that which closes over the ‘gap’ thus marking the site for the permanent ‘scar’. In this passage Lacan accomplishes the rhetorical feat of using his surgical metaphor to describe, with the same formulation, a betrayal that has taken place 

 spurred by a quest for knowledge, to know and then eliminate the ‘cause’ of one’s neuroses.