TINIEST DIVINITY: difference & repetition = all I confess I cannot say when I speak and. There is what this line says, which is straightforward, and there is what this line is, something that keeps saying it. It keeps saying in a universal sense: "Man speaks only as he responds to language. Language speaks. Its speaking speaks for us in what has been spoken."[i] In a general sense: "Poetry is news that STAYS news."[ii] And in an absolutely specific sense which, like your own breath, is infinitely more important than either. This is not an other or extra or allegorical sense, not a deeper saying hidden underneath the obvious, not something structural or mythic or symbolic. It is a sense living so secretly and openly, so publicly and intimately, that it passes through us visibly unnoticed, incognito. Being seen neither with nor without comprehension, being something apparent but altogether beyond and before surface as such, this sense is exactly what makes all its senses possible, the subtle medium of their presence. Like a face itself, an impossible and inevitable silent projection preceding all expression, this can be called the apophantic sense, so as to indicate a properly phenomenological meaning-perception of something as it shows itself.[iii] Or it can be called the special sense, to mean a perception of something's special being, its essential appearance.[iv] The A/S sense is tasted by reading two-dimensionally, too close to the page, aperspectivally, floating.[v] The beauty of this sense, its God-proving detail (whatever that is), is that it ain't at all abstract, that it is always a this. It is, simply, wonderfully, as it appears to be.[vi] How does it appear? By being (the sense that appears as) wholly at home with the fact that it appears.[vii] What does it appear as? As itself, in this case, the rich, ready-to-be-endlessly-glossed idea that the what of seeing, its suchness (Vedela tal), IS the when of its resaying (quando 'l mi ridice). Or as Deleuze saw: "Habit is the originary synthesis of time, which constitutes the life of the passing present."[viii]
[i] Martin Heidegger, "Language," Poetry, Language, Thought, trans. Albert Hoftadter (New York: Harper & Row, 1971), 210
[ii] Ezra Pound, The ABC of Reading (New York: New Directions, 1960), 29.
[iii] "Thus 'phenomenology' means . . . [apophainesthai ta phainomena]—to let that which shows itself be seen from itself in the very way in which it shows itself from itself Heidegger" (Heidegger, Being and Time, 34).
[iv] "The image is a being whose essence is to be a species, a visibility or an appearance. A being is special if its essence coincides with its being given to be seen, with its aspect. Special being is absolutely insubstantial. It does not have a proper place, but occurs in a subject and is in this sense like a habitus or a mode of being, like the image in a mirror" (Giorgio Agamben, Profanations, trans. Jeff Fort [New York: Zone, 2007], 57).
[v] "If one form of thinking, rational and horizontal, clamps man to the earth, another, which we may tentatively call meditative, or 'vertical' thinking after Parmenides, may literally raise man into the air. . . Horizontal thinking, we may say as Max Frisch said of technology, is a way of organizing the universe so that man won't have to experience it. Vertical thinking is a way of transcending the horizontal thinking to rejoin the universe. Thus we may say with Heraclitus 'The way up and the way down are the same.' We might remain satisfied, with the scholars, not to take Parmenides seriously in his vertical description of seeing (flying). This is the same attitude of patronization which art scholars still indulge toward 'flat' Byzantine and Medieval painting and toward the Eastern 'mandala'. These scholars insist that painters lacked the technique for painting in three dimensions; on the contrary, it is we who have lost the capacity to see in two dimensions. . . . Many are the men who have drifted, in dreams, out the door, through the garden, and out into the street. . . . When I was a child my eyes 'flattened' space" (August Plinth, Principles of Levitation, 38-42).
[vi] Cf. "He who knows everything displaces nothing. To each one I appear to be what he thinks I am" (Meher Baba, Life at its Best [San Franciso: Sufism Reoriented, 1957], 3).
[vii] "Not how the world is, is the mystical, but that it is" (Ludwig Wittgenstein, Tractatus Logico-Philosophicus, tr. C.K. Ogden [Mineola, NY: Dover Publications, 1998], 6.44). "God or the good or the place does not take place, but is the taking-place of the entities, their innermost exteriority. The being-worm of the worm, the being-stone of the stone, is divine. That the world is, that something can appear and have a face . . . this is the good" Giorgio Agamben, The Coming Community, 14).
[viii] Gilles Deleuze, Difference and Repetition, trans. Paul Patton (New York: Columbia, 1994), 80.