TAKING MATTER SERIOUSLY

It is hard to deny that the power of language has been substantial. One might argue that it has been too substantial, or perhaps more to the point, too substantializing. Neither an exaggerated faith in the power of language nor the expressed apprehension that language is being granted too much power is a novel feature of the late twentieth century and the early twentyfirst. For example, during the nineteenth century, Nietzsche warned against the mistaken tendency to take grammar too seriously: allowing linguistic structure to shape or determine our understanding of the world, believing that the subject-and-predicate structure of language reflects a prior ontological reality of substance and attribute. The belief that grammatical categories reflect the underlying structure of the world is a continuing seductive habit of mind worth questioning. Continue reading “TAKING MATTER SERIOUSLY”

THE CORONATION

The Gift of Loss | Charles Eisenstein

For years, normality has been stretched nearly to its breaking point, a rope pulled tighter and tighter, waiting for a nip of the black swan’s beak to snap it in two. Now that the rope has snapped, do we tie its ends back together, or shall we undo its dangling braids still further, to see what we might weave from them?

Charles Eisenstein, The Coronation.
Listen to/or read the full essay Here.

HUGGING MONSTERS

The anthropocentrism that looks out on the world and says “we did this!” – including the more tolerable kind that looks out on the so-called Anthropocene and sadly mutters “we did this” – denies the significance of the other-than human in the world’s emergence.  The closer we look, the more we find that we never act alone: every small gesture is a generation of the collective.  Every small gesture is already cooked in a cauldron of many spoons, stirred by things whose names we can pronounce, and other things that are not quite nameable.  Every small gesture is already a compost heap of a million critters.  The “human” is a carnival of nonhuman doings; it is, to use Karen Barad’s term, a posthumanist performativity that shapes the world, allocates agency, and troubles boundaries.  Like dust.

We are fundamentally porous and promiscuous.  This is the world we live in – a carnival of the unexpected, of the irregular, the grotesque, or monstrous bodies – where the hard and cold lines that distinguish you from me, us from trees, trees from economics, and economics from whale shit are blurry, leaky and wet.  our own bodies are populated by trillions of other bacterial cells in their own becomings, but these cells do not live “on” you, or with you, or through you.  They are you: they are necessary to your body’s ongoing survival.  You couldn’t be human without these alien entanglements that breach the fences between you and your environment.  These overlapping bodies, pressed together in this strange material world characterised by a “horrifying kind of intimacy,” make it impossible to make a once-and-for-all cut between where I stop and where you begin, or where life stops and death triumphs, or where matter gallops forward and mind allegedly tugs on the reins.  It is in this sense we are monsters.  We are one and many.  You are only yourself through others.

Is this a way of easing oneself out of responsibility for, say, the impact of industrial activity on climate and environmental well-being? No, it is a way of deepening it – because to so summarily assign blame and pin an entire upholstery of multiple events to a single factor, or an essential substrate working behind the scenes, is to further distance ourselves from the world’s happenings and – intentions notwithstanding – reduce the world to separable parts where our technological mastery is its main driver.  It is to strip matter of its own desire, will, intention, and movement so that it doesn’t present an impediment to our concerns.

Bayo Akomolafe, These Wilds Beyond Our Fences.

POSTACTIVISM

Image result for Bayo Akomolafe

The world that the climate activist hopes to save kills him. Dismantles him. Tears him apart. Diffracts him so that what was once quintessential is now spread abroad. Things fall apart and the centre cannot hold.

Instead of an independent agent – the vaunted unit of social change whose intentions and motivations and exhaustions are the engine room of world change – surrounded by the paraphernalia of her vocation, we must now turn our attention to the whole assemblage and what this organization of bodies is doing. The climate activist is no longer the human separate from the furniture of activism, but the ‘human’ and the materials: the computer screens, the concepts, the classifications, the categories of thought, and the city in its subjectivizing effects. As such, the classical self is decentred as the focus of our attention and prayers; social change is not predicated on the unilateral moves of the human self, but on assemblages breaking through (deterritorializing and reterritorializing) other assemblages. Continue reading “POSTACTIVISM”

ONE, TWO

1936. Aldous Huxley, by Cecil Beaton.

Behold but One in all things; it is the second that leads you astray.
Kabir

That this insight into the nature of things and the origin of good and evil is not confined exclusively to the saint, but is recognized obscurely by every human being, is proved by the very structure of our language. For language, as Richard Trench pointed out long ago, is often ‘wiser, not merely than the vulgar, but even than the wisest of those who speak it. Sometimes it locks up truths which were once well known, but have been forgotten. In other cases it holds the germs of truths which, though they were never plainly discerned, the genius of its framers caught a glimpse of in a happy moment of divination.’ For example, how significant it is that in the Indo-European languages, as Darmsteter has pointed out, the root meaning ‘two’ should connote badness. The Greek prefix dys-(as in dyspepsia) and the Latin dis- (as in dishonourable) are both derived from ‘duo.’ The cognate bis- gives a pejorative sense to such modern French words as bévue (‘blunder/ literally ‘two-sight’). Traces of that ‘second which leads you astray’ can be found in ‘dubious,’ ‘doubt’ and Zweifel – for to doubt is to be double-minded. Bunyan has his Mr. Facing-both-ways, and modern American slang its ‘two-timers.’ Obscurely and unconsciously wise, our language confirms the findings of the mystics and proclaims the essential badness of division- a word, incidentally, in which our old enemy ‘two’ makes another decisive appearance.

Here it may be remarked that the cult of unity on the political level is only an idolatrous ersatz for the genuine religion of unity on the personal and spiritual levels. Totalitarian regimes justify their existence by means of a philosophy of political monism, according to which the state is God on earth, unification under the heel of the divine state is salvation, and all means to such unification, however intrinsically wicked, are right and may be used without scruple. This political monism leads in practice to excessive privilege and power for the few and oppression for the many, to discontent at home and war abroad. But excessive privilege and power are standing temptations to pride, greed, vanity and cruelty; oppression results in fear and envy; war breeds hatred, misery and despair. All such negative emotions are fatal to the spiritual life. Only the pure in heart and poor in spirit can come to the unitive knowledge of God. Hence, the attempt to impose more unity upon societies than their individual members are ready for makes it psychologically almost impossible for those individuals to realize their unity with the divine Ground and with one another.

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So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being talked about. Consider, for example, those negative definitions of the transcendent and immanent Ground of being. In statements such as Eckhart’s, God is equated with nothing. And in a certain sense the equation is exact; for God is certainly no thing. In the phrase used by Scotus Erigena God is not a what; He is a That. In other words, the Ground can be denoted as being there, but not defined as having qualities. This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the ‘thou’ from the ‘That’.

Aldous Huxley, The Perennial Philosophy.

THE SINUOUS CALLIGRAPHY OF RIVERS

Writing, like human language, is engendered not only within the human community but between the human community and the animate landscape, born of the interplay and contact between the human and the more-than-human world. The earthly terrain in which we find ourselves, and upon which we depend for all our nourishment, is shot through with suggestive scrawls and traces, from the sinuous calligraphy of rivers winding across the land, inscribing arroyos and canyons into the parched earth of the desert, to the black slash burned by lightning into the trunk of an old elm. The swooping flight of birds is a kind of cursive script written on the wind; it is this script that was studied by the ancient augurs, who could read therein the course of the future. Leaf-miner insects make strange hieroglyphic tabloids of the leaves they consume. Wolves urinate on specific stumps and stones to mark off their territory. And today you read these printed words as tribal hunters once read the tracks of deer, moose, and bear printed in the soil of the forest floor. Archaeological evidence suggests that for more than a million years the subsistence of humankind has depended upon the acuity of such hunters, upon their ability to read the traces-a bit of scat here, a broken twig there-of these animal Others. These letters print across the page, the scratches and scrawls you now focus upon, trailing off across the white surface, are hardly different from the footprints of prey left in the snow. We read these traces with organs honed over millennia by our tribal ancestors, moving instinctively from one track to the next, picking up the trail afresh whenever it leaves off, hunting the meaning, which would be the meeting with the Other. Continue reading “THE SINUOUS CALLIGRAPHY OF RIVERS”

PERCEPTION IS PARTICIPATION

Our most immediate experience of things is necessarily an experience of reciprocal encounter- of tension , communication , and commingling. From within the depths of this encounter, we know the thing or phenomenon only as our interlocutor- as a dynamic presence that confronts us and draws us into relation . We conceptually immobilize or objectify the phenomenon only by mentally absenting ourselves from this relation , by forgetting or repressing our sensuous involvement. To define another being as an inert or passive object is to deny its ability to actively engage us and to provoke our senses; we thus block our perceptual reciprocity with that being. By linguistically defining the surrounding world as a determinate set of objects, we cut our conscious, speaking selves off from the spontaneous life of our sensing bodies.

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Conventional scientific discourse privileges the sensible field in abstraction from sensory experience, and commonly maintains that subjective experience is “Caused” by an objectifiable set of processes in the mechanically determined field of the sensible. Meanwhile, New Age spiritualism regularly privileges pure sentience, or subjectivity, in abstraction from sensible matter, and often maintains that material reality is itself an illusory effect caused by an immaterial mind or spirit. Although commonly seen as opposed worldviews, both of these positions assume a qualitative difference between the sentient and the sensed; by prioritizing one or the other, both of these views perpetuate the distinction between human “subjects ” and natural “objects,” and hence neither threatens the common conception of sensible nature as a purely passive dimension suitable for human manipulation and use. While both of these views are unstable, each bolsters the other; by bouncing from one to the other- from scientific determinism to spiritual idealism and back again- contemporary discourse easily avoids the possibility that both the perceiving being and the perceived being are of the same stuff, that the perceiver and the perceived are interdependent and in some sense even reversible aspects of a common animate element, that is at once both sensible and sensitive. We readily experience this paradox in relation to other persons; this stranger who stands before me and is an object for my gaze suddenly opens his mouth and speaks to me, forcing me to acknowledge that he is a sentient subject like myself, and that I , too, am an object for his gaze. Each of us, in relation to the other, is both subject and object, sensible and sentient . Why, then, might this not also be the case in relation to another, nonhuman entity- a mountain lion, for instance, that I unexpectedly encounter in the northern forest? Indeed, such a meeting brings home to me even more forcefully that I am not just a sentient subject but also a sensible object, even an edible object, in the eyes (and nose) of the other. Even an ant crawling along my arm, visible to my eyes and tactile to my skin, displays at the same time its own sentience, responding immediately to my movements, even to the chemical changes of my mood. In relation to the ant I feel myself as a dense and material object, as capricious in my actions as the undulating earth itself. Finally, then, why might not this “reversibility ” of subject and object extend to every entity that I experience? Once I acknowledge that my own sentience, or subjectivity, does not preclude my visible, tactile, objective existence for others, I find myself forced to acknowledge that any visible, tangible form that meets my gaze may also be an experiencing subject, sensitive and responsive to the beings around it, and to me.

David Abram, The Spell of the Sensuous: Perception and Language in a More-Than-Human World

NATURE AND MADNESS

All Westerners are heir, not only to the self-justifications of recent technophilic Promethean impulses, but to the legacy of the whole. Men may now be the possessors of the world’s flimsiest identity structure, the products of a prolonged tinkering with ontogenesis—by Paleolithic standards, childish adults. Because of this arrested development, modern society continues to work, for it requires dependence. But the private cost is massive therapy, escapism, intoxicants, narcotics, fits of destruction and rage, enormous grief, subordination to hierarchies that exhibit this callow ineptitude at every level, and, perhaps worst of all, a readiness to strike back at a natural world that we dimly perceive as having failed us. From this erosion of human nurturing comes the failure of the passages of the life cycle and the exhaustion of our ecological accords. In the city world of today, infinite wants are pursued as though the environment were an amnion and technology a placenta. Unlike the submissive cultures of obedience, those of willful, proud disengagement, or those obsessed with guilt and pollution, this made world is the home of omnipotence and immediate satisfaction. There is no mother of limited resources or disciplining father, only a self in a fluid system.

The high percentage of neuroses in Western society seems often to be interpreted as a sign of a highly stressful “lifestyle.” If you add to it—or see it acted out as—the insanities of nationalism, war, and biome busting, a better case than simply that of lifestyle can be made in terms of an epidemic of the psychopathic mutilation of ontogeny. Characteristic of the schizoid features of this immature subjectivity is difficulty differentiating among fantasy, dream, and reality. The inability to know whether one’s experiences originate in night dreaming, daydreaming, or viridical reality is one of the most familiar disabilities of seriously ill mental patients. Drug use and New Age psychedelic athletics in search of a different reality, even the semantics of using “fantasy” as synonymous with creative imagination and “to dream” as inspiration, suggest an underlying confusion. They are like travesties of the valid adolescent karma, the religious necessity of transcendence. The fears associated with this confusion in adults are genuinely frightening. The anguished yearning for something lost is inescapable for those not in psychiatric care or on weekend psychic sprees, but who live daily in time-serving labor, overdense groups, and polluted surroundings. Blurry aspirations are formulated in concealed infantilisms, mediated in spectator entertainment, addiction to worldwide news, and religious revivalism.

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The modern West selectively perpetuates these psychopathic elements. In the captivity and enslavement of plants and animals and the humanization of the landscape itself is the diminishment of the Other, against which men must define themselves, a diminishment of schizoid confusion in self-identity. From the epoch of Judeo-Christian emergence is an abiding hostility to the natural world, characteristically fearful and paranoid. The sixteenth-century fixation on the impurity of the body and the comparative tidiness of the machine are strongly obsessive-compulsive. These all persist and interact in a tapestry of chronic madness in the industrial present, countered by dreams of absolute control and infinite possession.

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What can one say of the prospect of the future in a world where increasing injury to the planet is a symptom of human psychopathology? Is not the situation far worse than one of rational choices in an economic system or the equilibration of competing vested interests?

In some ways the situation is far more hopeful. An ecologically harmonious sense of self and world is not the outcome of rational choices. It is the inherent possession of everyone; it is latent in the organism, in the interaction of the genome and early experience. The phases of such early experiences, or epigenesis, are the legacy of an evolutionary past in which human and nonhuman achieved a healthy rapport. Recent societies have contorted that sequence, have elicited and perpetuated immature and inappropriate responses. The societies are themselves the product of such amputations, and so are their uses and abuses of the earth.

Perhaps we do not need new religious, economic, technological, ideological, esthetic, or philosophical revolutions. We may not need to start at the top and uproot political systems, turn life-ways on their heads, emulate hunters and gatherers or naturalists, or try to live lives of austere privation or tribal organization. The civilized ways inconsistent with human maturity will themselves wither in a world where children move normally through their ontogeny.

I have attempted to identify crucial factors in such a normal growth by showing what might have been lost from different periods in the past. Some of these, such as life in a small human group in a spacious world, will be difficult to recover —though not impossible for the critical period in the individual passage. Adults, weaned to the wrong music, cut short from their own potential, are not the best of mentors. The problem may be more difficult to understand than to solve. Beneath the veneer of civilization, to paraphrase the trite phrase of humanism, lies not the barbarian and animal, but the human in us who knows the lightness of birth in gentle surroundings, the necessity of a rich nonhuman environment, play at being animals, the discipline of natural history, juvenile tasks with simple tools, the expressive arts of receiving food as a spiritual gift rather than as a product, the cultivation of metaphorical significance of natural phenomena of all kinds, clan membership and small-group life, and the profound claims and liberation of ritual initiation and subsequent stages of adult mentorship. There is a secret person undamaged in every individual, aware of the validity of these, sensitive to their right moments in our lives. All of them are assimilated in perverted forms in modern society: our profound love of animals twisted into pets, zoos, decorations, and entertainment; our search for poetic wholeness subverted by the model of the machine instead of the body; the moment of pubertal idealism shunted into nationalism or ethereal otherworldly religion instead of an ecosophical cosmology.

But this means that we have not lost, and cannot lose, the genuine impulse. It awaits only an authentic expression. The task is not to start by recapturing the theme of a reconciliation with the earth in all of its metaphysical subtlety, but with something much more direct and simple that will yield its own healing metaphysics.

Paul Shepard, Nature and Madness.

HELPLESSNESS

Our fear of helplessness, the perception of the cosmos and even ourselves as nonliving, and the threat of a meaningless and disordered world are all familiar complaints of the alienated modern man and, as I have suggested, are all associated with characteristic phases of psychological development. Insofar as they comprise or express our sense of a menacing disintegration, they serve a neurotic quest for control. From the self-abnegation and bodily humiliation of Christian flagellants, to the pious compulsions of fanatic cleanliness and sanitation, and finally the yearning for power over physical nature made possible by industrialized technology, we are engaged in a desperate flight from inchoate diversity and our own feelings of anonymity and fragmentation. Today we seek to fabricate a world in which we hope to heal our stunted identities and rear children in a hopeful and meaningful setting. But our rural/urban landscapes, generated by an ideology of mastery, define by subordination, not analogy. The archetypal role of nature—the mineral, plant, and animal world found most complete in wilderness—is in the development of the individual human personality, for it embodies the poetic expression of ways of being and relating to others. Urban civilization creates the illusion of a shortcut to individual maturity by attempting to omit the eight to ten years of immersion in nonhuman nature. Maturity so achieved is spurious because the individual, though he may become precociously articulate and sensitive to subtle human interplay, is without a grounding in the given structure that is nature. His grief and sense of loss seem to him to be a personality problem, so that, caught in a double bind, he will be encouraged to talk out his sense of inadequacy as though it were an interpersonal or ideological matter. Indeed, the real brittleness of modern social relationships has its roots in that vacuum where a beautiful and awesome otherness should have been encountered. The multifold otherness-with-similarities of nonhuman nature is a training ground for that delicate equilibrium between the play of likeness and difference in all social intercourse and for affirmation instead of fear of the ambiguities and liveliness of the self.

Paul Shepard, Nature and Madness.

LIBER SCRIPTUS PROFERETUR

VV: What have you learned from science?

EC: Only one thing: that one ought to wash one’s hands before touching nature.

VV: You want to imply that most scientists don’t deserve science?

EC: Yes. But they have made science into something that they deserve.

VV: What is the remedy?

EC: There is no remedy.

VV: At the place where you are now it is not for you to blow the trumpet of the Apocalypsis. Another tuba will spread its miraculous sound. I repeat my question.

EC: The first step would have to be to make science small again and to disengage it from technology and from the pursuit of power.

VV: How would you do this?

EC: I don’t think it can be done according to a blueprint, and it will not take place without a series of catastrophes of a dimension that would make mankind stop and look. Our kind of science has become a disease of the Western mind. We were taught that by digging deeper and deeper we should reach the center of our world. But all we find is rock and fire. So we take the stone as our heart and the flame as our hope.

VV: Is that all that has been found?

EC: We have been lured into a search for the ever-diminishing dimensions. Each new decimal opens a new grotto of delights. Drowning in precision, drunk with controls of controls, we lose ourselves in the quick and dead sands of eternity. It will be too late when we finally become aware of our error. The center of our world is not where we have been looking for it.

Erwin Chargaff, Liber Scriptus Proferetur (from Heraclitean Fire: Sketches from a Life before Nature).