Subject: Hypnoglyph
Date: Sat, 14 Mar 1998 19:27:16 PST


There is the 'hylo-glyph' -- firm and stasis-like ... it is devoid of 
bereavement, for it holds true in any matter or manner:

"The condensation of fragments and the plasticity of images" ((///), 
3-14-98) are examples of "what is common to all men" (Heraclitus, 
fragment B2), and therefore are, or can be seen or treated as, refuse 
that can be left out of a gathering of 'worldly' items -- such as 
experiences and events of waking life, shared events, collective 
experiences, in short, what is defined or given-to-be via identification 
with beings in the world.  That which is left to the province of sleep, 
however, the realm of 'opinion', which operates outside and away from 
the common, is the truly personal, the uncontaminated: all that we can 
swear to as being _savoir absolu_ ... the dependence is the impermanent, 
the temporal -- and from there one can only proceed to the isolated 
apocalyptic aspects of "the dissolution of consciousness" ((///), 
ibid.).  In the act of turning away, the only thing preserved is that 
which has been selected -- and it has been selected because it has been 
ignored, or overlooked, or un-discovered, like the lice of Heraclitus 
(fragment B 56).  

How easy it is to ignore the ground upon which you are standing!  An 
identity forges itself in relation to pure absence; the absence is the 
tool used by the individual, the _emergent_, to forge an identity.  A 
fragile line, a trace, left behind by some ancient or anterior artist, 
provides the very lack of meaning, the word lacking all but form, 
required by the would-be being-in-the-world (now merely an emergent) who 
wishes to inject the presented stele with a disseminating meaning of 
his/her own.  And what is s/he left with but a fist-full of problems?

The retreat from the world of beings, via a quest of language, is 
nevertheless a quest outside of language.  Language is what is common to 
all, but when that common or universal essence is subjected to the same 
distortion-through-dissemination as the individual, it ceases to be 
common, and begins to speak with the tongue of the unsullied emergent.  
In the turning-away from being, what begins to speak and act is not a 
surplus of fragments and dislocated images, however "personal," but a 
heretofore 'sleeping' realm of singularity, which is nothing less than 
the murmuring evidence of a perpetuation outside of the immediate space, 
_topos_, of existence ....




Edward 

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