From: "Charles Gavette" <chaosmosis-AT-hotmail.com>
Subject: Cinggis Khan-weather/Melancholy-movement
Date: Mon, 05 Oct 1998 21:42:40 PDT


I still think there is another, more recent essay on this somewhere: "A 
Note on Climatic Cycles and the Rise of Chinggis Khan," Gareth Jenkins, 
Central Asiatic Journal (18), p. 217........A somewhat lengthy excerpt, 
yet it seemed to convey one of the the essential points about melancholy 
about where I left off. Tellenbach's writing is beautiful, human. 
(capitalization = italics)...."Just this which is cosmically ready at 
hand, which removes itself (differently 
from elements of nature present at hand, from human control), allows a 
specific mode of being to become visible in the extension of Dasein 
corresponding to what we term "endogeneity." Dasein "happens" in its 
psychic-physically simultaneous rhythmic, periodic and phasic processes, 
exemplarity, in the stages of maturation. In view of such 
correspondences we must fundamentally never speak of endogeneity by 
itself, but, more precisely, of "endocosmogeneity." In melancholy we see 
the facticity of this endogenous "nature" free itself from its "alloy" 
with existentiell accomplishments and enter into another. Dasein is now 
no longer able "to fully take charge of itself in its throwness. "It is 
the case in melancholy that the existentiell accomplishments come under 
the sway of a throwness that has been changed in its mode of being(for 
example, in the so-called diurnal variations or in typical disturbances 
of sleeping-waking cycle). "THIS CONTROL OVER THE ACCOMPLISHMENTS OF 
DASEIN BY THROWNESS CONSTITUTES THE BEING SICK OF THE MELANCHOLICS," 
with all the resulting changes of significance for what is encountered, 
significance which loses its intentional character to the automaticity 
prevailing in the sphere of throwness." Tellenbach goes on to say that 
throwness is not "merely subjection to the cosmic-rhythmic modes of 
being of a natural surround." He also includes in throwness "mood or 
phenomenon" along with the rhythmic......"In close approximation to 
Aristiotle's understanding of "soul", Hegel says: 'The simple "NATURAL 
SPIRIT", the soul, lives through and with the tonus of the year as well 
as of the times of the day.'".....(This is exemplified in D&G's..".. 
that awful noon and five o'clock," as well as the Chinese reference to 
the span from 3P.M.-5P.M. as being " the shen hour ")... " 'Men are in 
different moods morning and evening'. Nature itself appears attuned. Man 
and nature are attuned to one another. 'That there is something like 
mood at all is the expression of an originary shared 'aptness' of those 
who meet within it' (W. von Baeyer-Katte, p. 10) With the thus invoked 
mode of being of mood, the full range of throwness(and therewith of 
endogeneity), also becomes visible. "Cosmos" is now not only nature, 
rather, in the full sense of Heraclitus, also the humanly shared 
cosmos....How throwness is involved here can hardly be more clearly 
expressed than through the (ontologically existential) determination of 
the "state of mind" or (ontic) determination of "attunedness" disclosed 
by Heidegger, representing one of the most remarkable achievements of 
his Being and Time. Heidegger here shows how the state of mind discloses 
Dasein in its "throwness" : 'The attunedness "confronts" Dasein with its 
throwness or "the being...thrown existentially means: 'to be in such a 
state.' Being attuned, which discloses to Dasein the "nakedness" latent 
in its whither and whence, and the unrelenting enigmatic throwness, to 
which Dasein is delivered over and from which it usually flees." (We are 
coming into the area where I have trouble accepting the "will-less 
parasite" descriptor applied to the occultists. They are often among 
those who live on the fringes of a society; its bruised wrecks, used and 
forgotten, like so many of Guattari's "withered 
flowers."(Chaosmosis))....Tellenbach goes on: "This capability of mood 
to disclose does not occur in such a way that the mood as it were "gazes 
in the direction of" throwness, but in such a way that it does "NOT" 
turn toward the burdensomeness of Dasein revealed within it; or that it 
turns away(for example, as elevated mood) from it. This processual 
character of attunedness does not by any means accord with the view that 
the being of attunement comes from "without" or from "within". Rather, 
it arises as mode of being in the world from being in the world itself. 
In other words: the mood "befalls" Dasein. Attunedness is for this 
reason far more encompassing than the psychic in the sense of so-called 
affectivity or emotionality. Rather, within it being-in-the-world "AS A 
WHOLE" is disclosed: world, co-existence. and (own) existence....The 
mood, however, is also able to "CUT OFF" Dasein as well as the world to 
itself. This occurs in the mood disturbance. In the prevalence of the 
throwness, which in melancholy, in specifically altered modes of being, 
dominates over the freedom of existence, it is evident how it is the 
mood disturbance which no longer permits the self-closure before the 
burdensomeness of Dasein. In the disturbed mood : "Dasein becomes blind 
in the face of itself, the cared-for surrounding world closes up, the 
circumspection of concern is led astray. In the melancholic dissonance 
which "befalls" it, Dasein can no longer attain that counter-accord 
which enables it to become master, with knowledge and will, of the 
dissonant mood." (Hubertus Tellenbach, Melancholy, pp. 47-49, 
"Endogeneity as Origin.")........"Mechanism always says "NO". The onus 
probandi of the "Yes" lies on the side of freedom, on the side of 
existence. Where mechanism enters the field, there must existence, its 
adversary, prove itself. Nothing can withstand the compelling force of 
mechanism as well as existence. It and it alone can undermine 
mechanism." (Binswanger)  

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