TUZLU SU SALTWATER

96 Bracha L. Ettinger
Denemeler / Essays
97
a sharp contrast to the military framework of immunity as defense …
In the matrixial sphere, copoiesis (after Francisco Varela’s auto-poiesis and in difference
from him in the passage from emergence to coemergence) involves conductive
the entire biosphere/Earth ‘Gaia’ has an identity as a whole, an adaptable
and plastic unity acquired through time in this dynamic partnership
between life and its terrestrial environment … It is by now classical
compassionate hospitality is the path to retraumatisation. Art is for-in the human. Yet
share-ability. Here, a lack of human consciousness is the path to entropy, and a lack of
to immunology to talk about the self/non-self discrimination. (5)
it joins the immortal through the sensing and transensing of life at the level of what I
have named the subreal. With the idea of copoiesis, however, this jointness is not hostile.
Neither symbiosis nor destruction here defines the I-non-I encounter. Rather then
In the ‘outer-directed’ self system information from the outside is processed: antigen
(non-self) comes in, antibody is formed against it. Double recognition is requested:
rejection – carriance. And the sublimation of subreal carriance into symbolic trust-carriance.
With Margulis’ idea of symbiosis, what I find as difficulty is not the possibility
who is non-self, and then what kind it is. The trouble is, Varela recognises: ‘recognition
entails destruction’. The problem is: ‘One can not defend without recognizing,
one canot recognize without destroying’, even though the organism learns self/
denial, for good and for bad, of the option of carriance.
of defensive military hostility to the other but rather that her thought might lead to the
non-self discrimination during ontogeny (as embryo). ‘The mutual dance between
Actively-passive self-relinquishment in com-passionate hospitality begins with aesthetic
and ethical desire and an actively-passive ‘decision’ of the artist to fragilise her-
immune system and body is the key to the alternative view’, he proposes, which is
cognitive: recognition, learning and memory and adaptation. And yet, even when
self and loosen her psychic boundaries in order to surrender to vibrations arriving from
defined as cognitive, Varela admits that we are still in the domain of the ‘defensive’
inside herself and from the inside of the outside. Matrixial compassionate hospitality
mode. (6) Defensive i.e., too hostile still, since in autopoiesis the organism takes care
as Eros creates a potential art space where you can join or participate in what is yet to
of its own ontogenetic emergence. In the move to copiesis I move elsewhere, and
come, in what from the virtual trails of the one or the other and of the encounter is in
already as embryo I recognise the matrixial transjective jointness. The Freudian discourse
about the death drive and the Lacanian metaphores for the objet a – and the
wonder, the longing and the fear of languishing in con-templation.
the process of becoming-together. I wit(h)ness whatever arrives, feel the pain and the
gaze is one of them – are equally militant on the level of the unconscious psyche.
Artworking enacts what are otherwise impossible relations and virtual occurrences,
and realises the passage, onto the screen of vision, of psychic traces from what
When the gaze appears, the subject disappears. This Lacnaian ‘hommelette’ is in
fact a femme-Lethe – the forgetfulness of the female-mother-woman body to whom
would be otherwise foreclosed from human consciousness. (9) By met(r)amorphosis
the I clung. This sanction is veiled and at the same time offered as the condition for
the originary human potentiality for reciprocal yet asymmetrical crossing by borderlinking-borderspacing
of borderlines between I and non-I and between phantasm,
humanised life. If we look at this from the perspective of a male body and its symbolisation,
it is clear why Lacan says that the maternal placenta is the most profound
jouissance and trauma induces instances of co-emergence and co-fading as a kind of
entirely lost object, followed by the maternal breast.
knowledge on the level of the Subreal. Kernel to kernel, inside to inside transconnects.
The matrixial-feminine-maternal copoiesis will bypasses both ontogenetic autopoiesis
and symbiosis. From this perspective connectedness occurs not only through
of psychic threads and traces are means for thinking the enigma of the imprints of the
Art-knowledge is love-knowledge even in critique. Trans-scripting and cross-imprinting
membranous folds but through transitive mental vibrating strings. Thus, we can’t talk
world. I join traumatically and in joy the consciousness of things. Artworking transforms
the world’s hieroglyphs. You join in by mental-affective strings attached to the
of an entirely lost object (as in the past and as: either in me or in the (m)Other). My idea
of coemergence and copoiesis brought about the transubjective kernel-to-kernel
sensible. This sensible and transensible knowledge is not cognitive. You access it inby
joining-in-differenc/tiating, co-inhabit(u)ating. (10)
resonance where self and not self join without symbiosis and without hostile rejection.
(7) The objet a then becomes shareable between I and non-I and is never
Matrixial desire reaches the invisible ‘screen’ beyond the visible. It is glimpsed. It
completely lost. At the matrixial space the ‘split’ between the corporeal ‘eye’ and the
touches me from before the visible and the audible. The borders of think-ability inform,
form and are formed. Copoietic transformational potentialities evolve along
desired ‘gaze’ becomes space of passage, space of interval, space of/for encounter-event
where withdrawal and joining coincide.
aesthetic and ethical paths. The intra-psychic yet trans-subjective connective sphere
with-in and with-out is transported onto inter-subjective and trans-individual continuity
between me and you with-through the artwork via screens emerging within it, where
III.
‘Je suis plutôt embêté de ce que je vous ai annoncé la dernière fois,
psychic and spiritual waves and intensities are realised, incarnated. Vibrations from
a savoir qu’il faut un troisième sexe. Ce troisième sexe ne peut pas
different frequencies take form and body and are transformed by the oeuvre, conductive
and transitive. Knowledge of a specific web of transmissive affects composed with
subsister en présence de deux autres. Il y a un forçage qui s’appelle
l’initiation. La psychanalyse est une anti-initiation. L’initiation, c’est
actual and virtual subreal strings. By metramorphosis the human spirit is embedded in
ce par quoi on s’élève, si je puis dire, au Phallus. C’est pas commode
other transmissible spheres of consciousness, and contributes to – participating in –
de savoir ce qui est initiation ou pas. Mais enfin l’orientation generale,
their transformation, participates in the cosmic spirit and moves the wheels of its spiral
c’est que le Phallus, on l’intègre. Il faut qu’en l’absence d’initiation, on
evolvement. Putting oneself in a position of proximity and vulnerability to the other
soit homme ou on soit femme. Bon.’
and to the world – a move toward ephemeral self-states that reopen virtual fields, a
— Jacques Lacan (8) move toward the dispersal and loss of the self that results in becoming sub-subjective
and momentarily border-less – such fragility and ‘over’sensitivity to the other and the out-