Be(com)ing means (quel mot!) the ecstatic exhilarating experience of the delicious divastigation involved in be(com)ing (être, étant) both process, and telos of said process, at once; to be(come), in a trice (and possibly for the nonce!) search, making, and finished work (which, of course, given the heterolexical subjectivity of the situation of biune [triune, tetrune, n-une!] dialexicalia, is never finished!).
Possibly what those innocent of the delights of promiscuous textuality might call, in a word, organic.
The repetitive gestures of daily life.
“And burning, and scratching, and harrowing, and ploughing, and subsoiling, in and in, and out and out” (H. D. Thoreau).
The raw recording of.
“And should I chart a fiction of my days?” (O. W. Johnson).
And that emotional motor of quotidian momentum, that mysterious animator of the intercourse of mind and body called style.
Sociophysiology simply thrills and thrums with it!
Speaking of which, an unfolding near the exotic throng and throb of my most fluorocastic Sex Exit
(first put out by the ISocPhys Publishing Society International [Owlstain, IPSI, 1992]) — and I say exit rather than entrance, because orgasm is a leaving, a giving, an exhalation — rather than an arriving, a receiving, an inhalation — I don’t come into the abstraction of telos, of process: I go into the haptic body works of be(com)ing.
For the abstract exists — that is, we conceive of it to exist — already formed, pure in its own unpeeled discarnate state of non-time, or intact in some timeless dysphoric husk of another abstraction, another concept the critical literalists dub “being”: this is telos, essence.
But, you ask, is not essence, the concept thereof, merely an artifact of our limited ability to conceive, our inability to think in terms of be(com)ing, for be(com)ing is the coming into being of timespace itself, which is itself the clitical ritual of be(com)ing?
Indeed it is! Or, rather, such is the onus of the research project I’m daily be(com)ing more an adept of than an imparter, a soi-disant teacher anent!
Our finite lives, our memory, our metaphors, our system of communication — do they not all limit, govern our ability to conceive outside the membrane of time, or space, or even that valvular toroidal abstraction beloved of zeocosmologists such as Irora Rexni, space-time?
Does the universe communicate to us? Cet autre cosmozéologue, B. Rao, pense que non. We struggle to decipher it.
À propos of which, does the supreme art, for all that, communicate?
Art both condemns and justifies itself, and in its sheer immense beauty (if beauty there be) also demands deciphering “by perceiving the idea / Of this invention, this invented world” (W. Stevens).
A life is not a finished work, though it can consist of finished steps (such as clitalysis!). The simple scientist asks, Is death a telos? The more complicated preterist posits, If being able to look back on one’s life, and finding that one has fulfilled a given number of goals one set for oneself, before death, is possible, then perhaps that
Who cares?! I sing the be(com)ing truth of beauty be(com)ing body be(com)ing! (¿!¡?)
Process and completion of steps of a potentially infinite process reiterating “here here how hoth sprowled met the duskt the father of fornicationists but, (O my shining stars and body!) how hath fanespanned most high heaven the skysign of soft advertisement!” (J. Joyce).
Social mood, social mode, social convention, situation of n-une dialexicalia, sociophysiology of human relations, the necessary plunge into the destructive solitude of creativity, promiscuous textwork on the playground of taboo.
Those are a few of my favorite things. No telos.
In fine, much of the foregoing derives from my first Be(com)ing: The resonance of character
(Owlstain, Melos e Artes, 1989) because be(com)ing, to paraphrase A. O. Barnabooth, “c’est l’espace-temps des études sociophysiologiques, avec des cigarettes et des baisers.”
- What’s rape got to do with it? The sociophysiology of carnal bellicosity
K. Devi, R. de Queiros, and G. Schlame | Journal of Sociophysiology 01205 | May 2005.
- A Finnegans Wake for the common man: Appreciating Dado Udidi (Hamiltonian)’s absolute book entwining schizomythia and taboo in be(com)ing ludict
K. Devi, D. I. Swopes, A. Raymond, C. Kidjaki, O. W. Johnson, and H. Flamingo | Journal of Sociophysiology 00903 | March 2002 | abstract : html | full text : html.
- Review of Ms. Strickland’s Compass
K. Devi | Owlstain SCAT | 19 December 2001 | full text : html.
- Founders Colloquium : Sociophysiology six years later
K. Devi, H. Flamingo, T. Hamiltonian, F. de Queiros, M. Turbo, and B. Vighdan | Journal of Sociophysiology 00702 | February 1999.
- The sociophysiology of carping among domestic peasants residing in Intrussyan relief camps in Wyoming
K. Devi | Journal of Sociophysiology 00109 | September 1992.
- Founders Colloquium : The Solvay solution
K. Devi, H. Flamingo, T. Hamiltonian, F. de Queiros, M. Turbo, and B. Vighdan | Journal of Sociophysiology 00108 | August 1992.
- Journal intime d’un riche amateur (A. O. Barnabooth)
X. M. Tournier de Zamble, ed. | Gertrude : Bar-de-leau | 1913.
O. W. Johnson | Owlstain : IPSI | 2010.
- Finnegans Wake
J. Joyce | Paris : Shakespeare & Co. | 1939.
- B. Rao pense...
B. Rao | Owlstain SCAT | 17 October 1990.
I. Rexni | Agua Prieta : Melos e Artes | 1990.
- Notes Toward a Supreme Fiction
W. Stevens | Shatsbrook : La Tour du Pont | 1942.
- A Week on the Concord and Merrimack Rivers
H. D. Thoreau | Minxburgh : Hurst & Co., Publishers | 1912.
K. Devi, R. de Queiros, and G. Schlame | In prog.
- Sex exit
K. Devi | Owstain : IPSI | 1998.
- Be(com)ing. The resonance of character
K. Devi | Owlstain : Melos e Artes | 1989.