terragumo at yahoo.co.uk
Mon Oct 10 22:28:43 EST 2011
At this moment I can’t help but being quite open-ended. How can I make sense? Hopefully, this opens me up?
From an increasingly slowing down of my domestic week-end time, I take and write this experience, which is, once again, one of dwelling more and more into my ageing ailing body. Indeed, Paul Klee used to say that the child is born old, well, also I would add, physically-wise, for autopoiesis to emerging ontogenetic processes, non-linear biological time spread from and into me. Into this existence and art practice, biological life processes as well as of ‘un-being’, beyond a crypto-nihilistic Being. I am intrigued by the enquiry into our existential ground. Alas, the word existential conjures up in me an existentialist way of experiencing grounded in (a) being. This is an often perilous ground, hiding an essentialist and dualistic constitution. From Brian Massumi I read: “it is not enough for process concepts of this kind to be ontological. They must be ontogenetic: they must be equal to emergence”. [Parables for the Virtual: Movement, Affect,
Sensation by Brian Massumi, Duke University Press, Durham and London, 2002, p.8]. And again: “The home, however, is less a container than a membrane: a filter of exteriorities continually entering and traversing it” [ibid p.85].
The body-home, the body-mind, the bodymind, the body-and-mind. Bounded beyond a duality without monism or dualism but, I also consider, beyond holism (surely another form of totalizing monism).
So now, my practice is a search and quest for remaining grounded in a physical and spatial ordinary sense, open into the simultaneous unfolding of site, space and place, with their interconnected specificities and histories.
I can now find, into this writing a feeling of constructive dialogue, from a forum asking questions which, somehow I find difficult to answer (?). I have spent my week/week-end pondering on these, and on my relationship to my body as an open echoing environment through its boundaries, and one which becomes and at the same time differs from its ailments. This gives me the chance to stop once more, dotting my life with moments of stilling in thought and di-stilling motion (once, and once again). So, I have no chance but to welcome the alterity of a ‘passing’ ailment, which bounds me, more than ever into this infinitely spacious corporeality, thanks to those boundaries.
I take your input Johannes and I ask the same question to myself, but unfortunately I cannot find an answer, perhaps, in thinking of value and knowledge/s “how knowledges are created or valued?”
I assume, my and our knowledge/s are always embodied ones – although I might fall and risk the reductionism I am trying to avoid – I say that we are always steeped in a chiasmic corporeal knowledge. This knowledge is not of an anthropocentric type, of course, as only through an awareness – which we realize through entrancing, breathing, moving, sitting, stopping, speeding, decelerating and dancing practices – we are always immanently and fortunately in a friendship with gravity. Therefore we are always embodied, and indubitably I deem that there is no need to create an embodied experience, as one is already what one is, or is not (even in illusory terms, I suppose). My question is how then do we realize this? In the (fore)words of Sergio Manghi to Gregory Bateson’s Mind and Nature he states: “it is the necessity to take care of our responsiveness to the pattern which connects […]” and then that this is a way “that is self-reflective
and participatory, a way that can reveal to us – by continually placing it in wider perspective – the extraordinary story of what we already know, what we already are, for good as well as for evil, in all its inexhaustible, surprising novelty” [Sergio Manghi, Forewords to Gregory Bateson’s Mind and Nature, A Necessary Unity, Hampton Press Inc. Cresskill, New Jersey, 2001].
Phew! Now I am exhausted; I need to stop (and to look under my feet).
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