Thursday, October 31, 2013

Reverie I.

Beneath the blossoms with a pot of wine,
No friends at hand, so I poured alone;
I raised my cup to invite the moon,
Turned to my shadow, and we became three.
Now the moon had never learned about drinking,
And my shadow had merely followed my form,
But I quickly made friends with the moon and my shadow;
To find pleasure in life, make the most of the spring.
Whenever I sang, the moon swayed with me;
Whenever I danced, my shadow went wild.
Drinking, we shared our enjoyment together;
Drunk, then each went off on his own.
But forever agreed on dispassionate revels,
We promised to meet in the far Milky Way.

~ Li Po (Li Bai)

Some time ago, another place and another mind, I found myself alone on a bench beneath a tree in what I thought (in my Mr. Flood-like state) to be a public park. It was late at night, and I was temporarily homeless; the “temporary distraction” (as I euphemistically called the harpy with whom I had been living) had kicked me out of her apartment. I was unconcerned, for I had a full bottle of gin and the night was warm and clear: stars wheeling overhead, the gently swaying branches of a stable, thick-limbed tree … oh, and the bench was partially rotten, sagging comfortably beneath my lax body. ‘Twas like unto a hammock.

For some reason, I was not willing to admit that I was in a crisis. Like Li Po I had three friends, only mine were the tree, the bench, and my own supine self. Thus integrated into that private ecosystem, I realized that certain moments are emblazoned forever on the mind, and are set to become monuments of or to the self, which is always in motion, even if its vehicle is temporarily disabled. It is part of the human quest for meaning to seek a reason for every situation, to follow some sort of tracery leading (supposedly) to a grand unified theory of personal existence. Well …

I refuse to follow Herrick and compose a farewell poem to my beloved booze, for we know that he ended up composing a poem celebrating his return to his favorite inebriant (called “sack” back then). Jinxes are psychological realities, alas. I am instead merely subsisting on tea, non-trigger music, and a rather forced zeal to write. This much is clear, and was clear to me beneath that tree on the bench: some events in life are morally and ethically neutral. They can serve as raw material for later use, perhaps, but neither good nor bad (indifferent, perhaps, as in the Stoic ADIAPHORA, but only for the moment in which they arise) – they are signposts leading toward a plot of ground on which the creative mind will erect a shrine to its own unicity.

Labor of this kind is invariably lonely. Eventually, as Li Po understood, each will go off on his or her own, with some outrageous promise to meet again in some impossible place or circumstance. The melancholy produced by this inescapable operation of inter-human existence can be as intoxicating as the contents of a bottle – and as addictive.

In the morning, when I awoke to the sound of crackling police radios, and opened my bleary eyes to see two amused officers looking down at me, the transformation had already taken place above and around my sleeping form. ‘Twas no park, but the ornate (if poorly manicured) lawn of a private residence. Bottle of gin at my side (empty) and rotten bench nearly touching the ground … I was kindly permitted to return to the cavern of Shelob whence I had come.

So now what? Li Po was wise enough to simply allow the language to take the shape of the event. Organic subjectivity. How’s that for a designation? Resisting the lure of analysis is hard for me. Re-presenting the immediacy of a moment through language? Well-nigh impossible.

Where have all the great poets gone?

Nevertheless …

Beneath a tree, bottle in hand
Breeze and my breath and a smack of the lips

As the fire infuses my form, I greet the tree
My friend the bench makes three

Da Vinci’s Ginevra understood the gin
And I daresay the night does too

A moment to myself in the inky night
A discovery: careless collapse and joy are kindred

I hum to myself as a gnat tickles my nose
I smile at the unexpected even as I shiver at some thought

She: a phone call away
I: a universe to my Self

Tangled like Neaera’s hair, we’re not through yet
Tomorrow a steep descent, or perhaps salvation for both

...

That sort of thing was acceptable in 8th century China. The United States in the early 21st century? That’s another matter. “A half savage country” indeed.

Wednesday, October 30, 2013

It's hard to explain the Rig Veda to an Existentialist

(or is it?)
"In the beginning this One evolved
Became desire, first seed of the mind.
Wise seers, searching within their hearts,
Found the bond of Being in Not-Being
~ Rig Veda (Nasadiya) 4

Reverse this poetic formula, and say that the desire for meaning begets Mind, and that Mind is the blank space into which our desires spill their seed, hoping to fertilize the oblivious Absurd -- then one has likely "existentialized" an ancient Hindu text.

When one is counseled to find a power greater than oneself, for the purpose of recovering from a certain disease of the mind and allergy of the body, one can go in circles and call this Higher Power the act of mind that seeks a Higher Power, and so on ... It won't end. Desire -- the well-spring of all that is good, bad, indifferent, or just pointless -- depends upon a willing agent. Even when the desire is for absorption into the cosmic organism, or just plain dissolution, there is no meaning when the agent is absent. "Time is no healer," as T. S. Eliot put it, for "the patient is no longer here" (Four Quartets, "The Dry Salvages" III.). Eternity is no healer either, for the patient is as if he'd never been.

I've no patience with any religion, philosophy, or "spiritual" system that belittles the existential center, the Ego (in the Classical Greek sense of the term, and in Ayn Rand's sense) and calls for a shedding of all the temporal encrustations that make the person the "unique, unrepeatable entity" that is the only ground for morals and ethics -- even in a post-modern environment where those terms are endlessly abused, ironically invoked, or transmuted into other signifiers by the great alchemy of differance ...

"Never have I not existed,
[says Krishna]
nor you, nor these kings;
and never in the future
shall we cease to exist."
~ Bhagavad-Gita, Second Teaching

From an Existentialist point of view, this statement renders the entire concept of personhood (and it is a Western concept, stated in Greek as hupostasis) meaningless; for the person comes to be in time, orients himself to the world as one who is in the process of becoming, and experiences continuity with the rest of the world (the community of others, if you will) only by way of existing as his own foundation (literally "standing under") -- which is precisely the meaning of the ancient Greek term, which we receive by way of Latin as "subject" (of, to, etc.)...

The great void out of which I emerged (and which I conceptualize only through a desire to know myself, which is a creative act) and into which I shall someday return is the sole reference-point for my personhood. Anaximander called it apeiron. An anonymous Anglo-Saxon poet described it analogically as the storm-wracked night out of which a bird flies, to enter the mead-hall for a brief spell of light and warmth, only to return again to that darkness.

Somewhere we have lost, as a culture, the love of the light of this day, the here-and-now, that makes creativity and personhood (the two are so inextricably bound as to be near synonyms) a necessity -- if we are to glorify this world for it's own sake, and not for some utilitarian end. For "Life piled on life / were all too little," as Tennyson so movingly put it ... "and of one to me / Little remains" ("Ulysses").

Being-toward-death or Being-toward-salvation: the great dilemma separating the atheist from the Christian Existentialists. Sartre versus Kierkegaard. Heidegger versus Bultmann. Moore versus AA. And so it goes.

"He who is in the sun, and in the fire and in the heart of man is One. He who knows this is one with the One"
~ Matri Upanishad

That is to say, no person, no subject, no desire ...