sixty-eighth part, called “on movement LXVIII,” of a series of ‘letters’ written to you, the reader, towards a book called, theatre | writing

on movement

Why is there misapprehension? is it out of malevolence? Is it out of malevolence your signals are misunderstood? that they are taken for meaning something far away from your actual desire? And the desired meanings, they have somehow been wrested from you.

Now they are being used to control you, so you should suppress them. You really ought to exercise self-control. And is it with a kind of malevolence then that you turn on yourself, practice austerities on your own libidinal economy, at least inasmuch as the messaging is concerned? And isn’t it with sadness you look at the comments, take literally the feedback, which might not be unkind, might be of the kindest sort and might have the best intentions behind it, but feeds back by a closed loop into the structured economy of your identity, exercising a control which becomes a suppression?

Must suppress internal difference, you don’t think it, you do it. Especially the most internal difference of all, sexual difference is given over to the comedy of mistaken identity. That is, it is identified with the symbol for it, with which one should, such is its morality, identify oneself.

Fraudulence—what is its source? Well, in play are the symbols, each one of which, like the smallest gesture, expresses a world. But what has happened to the choice of world? What has happened to its decision? And what has happened to the cut?

It’s a craze, a frenzy, we have said, and a froth, buried under layers and layers of similarly mobile surfaces. A metastasis, we have named it, belonging to a metastatic temporality. For each particle of the subject, all the human parts are instantaneously reassembled. And the sign itself is left outside, so each one, static on its surface, is like a doughnut. Each expands with such rapidity, internalising its outside, the hole, externalising structure, so avid for expansion, it goes unnoticed. The misapprehension of the crowd is like a yeast working from the outside and froth of oil slicking and lubricating the surface of the public comedy, the local slapstick.

Each has these three mythic parts… then why misapprehension? because the symbolic is exactly that which cannot grab hold of them, only gesture towards them, either inwards or outwards, centrifugally or centripetally …having the structure of a subjective economy: this goes for the whole socius; identity, given the economising motif of its lack, its in-the-hole-ness; and a toroidal, or doughnut-shaped feature of completion and continuity, throughout society: the famous circular economy. The famous circular economy stands here for the myth. The myth stands for the foundation. This is human in that it feeds back, to the extent that power here is circular.

Misapprehension, the flaw in the myth, goes from crowd to individual. Individual is mobilised. But this does not account for the apprehension of, the feeling of not being understood, that, introjected, spirally, becomes, I am a fraud. We might here be describing false consciousness, reinscribing the individual into the ideological state apparatus, except that what we are describing is the object of it, its outside. Where? …the hole… and if we could only join up, not the fatty tissue of inflating yeasty dough suspended in bubbly grease, but the holes, we should see fissures and cracks start to form.

Going from the crowd into the individual, in fact, all shame is from the social institution. The very same can be said of the foundation myth. So there is shame in marriage in the same way as there is shame in the self. Shame in theatre: we have seen before, in the beginning actor, in her hesitancy and indecision, as to what to do; but more powerfully in the confusion of the audience with the action onstage.

In the consciousness of one’s shame being asked to participate, or being required to, by the direction the show has been taken in, one is like anybody before, we might say, the law. But such is the mythic law, the human, and the sad; and not the natural law that would address why it is we are made sad by what should make us happy. In the unhappy consciousness, shame, turning-away, self-suppressing, desexualising at the same moment it auto-oedipalises, we see human consciousness being, acting like the rehearsal for public shaming, turning away, and so on. And, yes, this is its role, given the shape of the symbolic and thrice-greatest foundation myth that is subtractive with being contracted, signed up for the social contract. That this is its role public misapprehension implies, from which private shame draws its inference.

Yet, if the role of consciousness can be seen to be in rehearsal its place is in the invisible work, and the inaudible. Being overheard here on the little stage of the self, the void which makes up that hole, comes before structure, the structure of character, the role, the play, the show and self-display. It prepares it and comes before the production. Only confusion would lead one to invite an audience in to hear one’s private thoughts, and then to take a seat among the spectators. This human participation would be the opposite direction to go in if we want to avoid shame, sadness and misunderstanding.

Should we want to increase joy we might respect the process, attend to the production in ourselves of what is not yet a human subject, overhearing the animal cries and invisible vegetative states, the stony stares, of us, and move from one to an other. We can move by way of fractions, degrees of difference: time fractures the natural surface, it is fractal. In movement, changing the subject, the myth may be undone; because, in turn, founding the myth, we have the dream of being human: to which art is antidote.

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