featureless netizens,
I just realized how brilliant Judes insight was. If it is a question of
attuning that which is neither being nor non-being but a kind of
in-between.In GA39 it's a question of demi-gods who take on various guises
like Dionysus, or the troop of dragons that makes up the first diagram of
the I-ching, or the jewel net of Indra which is the power of metamorphis. In
this regard D&G write in _A Thousand PLateaus_ that Indra "is like pure
immeasurable multiplicity, the pack, an irruption of the ephemeral and the
power of metamorphosis inventing speed and secrecy 'representing' the
outside of the Estate apparatus " . This is from chapter 12 treatise on
nomadology. Otto with regards to Dionysus writes that he is the "god of two
forms (diamorphos)" but also "god of many forms (polyeidos kai polymorphos).
It seems to me that this is one the fascinating aspects of so much of Greek
mythology which is kind of *cunning* craft often associated with sophists
where rhetorical devices operate like hunter's lures, baits, nets, traps
which is the origin of a certain reading of socratic dialogoue which leaves
its victim paralyzed in a sort of stuned stupor which is what effective
surprises do to us when we are not trying to calculate and predict the
future as a good or bad outcome. Prediction always governed by the need to
control and master the unexpected and make our environment a little less
horrid, less wild and more domesticated, more white. I fear I am digressing.
Not at all, Vernant and Detienne write about mechane (trick) as the way of
doing of sophists and of animals. Not biologically of course, but by seeing
the same in the different - itself an act of cunning. And that Metis, the
mother of Athena, after having been swallowed by Zeus, has not become very
well-known, and the omnipresence of metis, cunning and advice, in all of
Greek culture has been hardly noticed, belongs to the theme, which plays
in the dark, the hidden.
I'm glad we are reading the same books. I was thinking of Detienne and Vernant on Greek intelligence as I wrote. There is three four books at this time that I closely associate together as works of strategic analysis. D&V's book but also Francois Jullien _The Propensity Of Things_ where we discover the "dragon motif" : "The body of the dragon concentrates energy in its sinuous curves, and coils and uncoils to move along more quickly [...] its very gait is continous undulation. It presents an image of energy constantly recharged through oscillation fron one form to another. The dragon is a constantly evolving creature with no fixed form; it can never be immobilized or penned in, never grasped. It symbolizes a dynamism never visible in concrete form and thus unfathomable." (chapter eight). The dragon is Tao at once yin (concentration) and yang (expansion), a vibrating tension whose other symbol is the bow as you pointed out which releases the arrows of the creative play of Beyng, or the undulations of a dragon? I have been discussing this since I came back. It's not always obvious but I'm always staying close to my dragon or Dasein at its ownmost possibility, awhiling.... waiting to "turn" quickly like a flash of lighting and *sting* any luckless prey. Although this way of putting it is a bit too willful and intentional. The point is that any willful intention is withdrawn and turned towards a co-operation with Tao or nature where we become like Lao Tzu's uncarved piece of wood full of potential to be whatever, young like a Dionysus that is polyeidos kai polymorphos, D&G's body without organs (BwO) and plane of immanance. Another great book of strategic analysis is D&G's _A THousand PLateaus_ which operates like a dragon or the amorphous labyrinth and jewel net of Indra, another slippery and shifty shapeshifter, foreign agency. A BwO is compared to a "full egg" or "tantric egg" before it is extended into an organism and so is a fertile potency and youth of a mythical begining. D&G point to old Japanes compilations on chinese taoist treatises to describe more fully how a BwO is produced, how a void is embodied so to speak. The important thing in this regard is that one not ejaculate which is "not a question of experiencing desire as an internal lack, nor of delaying pleasure in order to produce a kind of externalizable surplus value, but instead of constituting an intensive body without organs, Tao, a field of immanence in which desire lacks nothing and therefore cannor be linked to a transcendent criterion." (pg. 157, the english translation). We ejecalute when we try to calculate and predict what the future will bring and in so doing we try to control and master the unexpected and kill any possibility for surprise, for lighting fast action, we kill innovation and its pioneering youthful spirit. So like Zarathustra at high noon we are full of mature grapes from the old gnarled vine, pregnant with red dawning hope full of promise. As an alternative economic strategy that leads to sustainable development it seems to me that the "detached and isolated" model of a BwO is an island, Cuba. Which as Malcolm pointed out is perhaps the best model for sustainable development that there is. But I don't think one would want to make this too much of a reference. Better to try and go beyond all leftist romanticism and try to stay awhiling... prepared for radical innovation and the totally surprising which is probably beyond any sense of expectation, I mean beyond any attachment to a future that has yet to arrive which is still too intentional as if today wasn't enough and we lacked something essential which we couldn't find together here and now as if we needed to escape the innocence of this becoming as if we were in a rush to go somewhere which already makes too much noise and disturbs the environment with its high impact anxiety scaring away our next meal! ;-) So Zarathustra has fallen asleep with eyes wide open which is to say he has entered dreamtime. Ernst Bloch in _The Principle of Hope_ calls this kind of daydreaming the "not-yet-conscious". The not-yet-conscious is the time of youth, change and productivity, it is the almost rite of spring, Dionysus's night time, his deadly stillness ready for the kill, release of a vibrating tension and sun rise in the east, almost volcanic eruption of transformational praxis, interminable general strike or construction of BwO. The actual trigger is tough to think through since it's a veritable connundrum, and aporia of knots of all kinds. If willful intention has been withdrawn then any actual rising up of a red dawn has to be spontaneous and in tune with the Tao, with nature. Then there is an unintentional secretion of semen, nectar and ambrosia of an ephemeral multitude of angels, demi-gods like Dionysus and Hermes, conceptual personas, masks and avatars of philosophers and poets.
And...
tympan
rene
phusis - phuo
natura - nasci
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