dao de jing iv

the way is empty yet when used there is something that does not make it full

deep, it is like the ancestor of the myriad creatures

blunt the sharpness

untangle the knots

soften the glare

follow along old wheel tracks

darkly visible, it only seems as if it were there

i don’t know whose child it is –

it images the foreparent of god

dear fours,

long before simulation replaced reality and images the word, before surfaces usurped the deep and the seen became the only rule of truth, idontknow of dao loitered in existence’s confused corridors

long before natality and genealogy were questioned by the revolutionary doors of modernity, before causation was sublimated and identity defined, mud and murkiness presented themselves in shadows and indistinctions at an unmarked crossroads of history and nothing

god here is not some omniscient omnipresent omnipotent conscious or unconscious good or indifferent or malicious creator that bred a world and left, forgot, neglected it, merged with it … even some totality of opposites ... but just a bump and a ride on a carousel of vague forms, an orphan of emptiness

pointedness. entanglement. brightness. novelty. a quaternity of desirable attributes which dao in its almost comic nonchalance suggests we don’t particularly esteem or nurture. hardly advocating idiocy, dullness, conservatism or tradition, simpleness … hardly articulating a fourstep plan to wellness, success, happiness, enlightenment, knowledge … hardly inducting you into any arcane esoteric arts … lacking teleological thrust, highlighting a constructing through notconstructing, leading through following (not any idea, person, thing, text, feeling), an ising through seeming, a way through notway

it only seems

it only seems as if

it only seems as if it were

there

i reach into infinite hereness of soul and what do i sense but an appearing to, an if that moves around itself in shimmering vacuity

i don’t know how to embrace such elusiveness. i don’t know if it is full or nearly full or empty or running out. i don’t know if it is a thing or what it is or is not. i don’t know how it is related. i don’t know its accomplishments. i don’t know if it is worthy or real or an it or a joke or imbecility, a reflection of an archaic absolute or a bending of a line, an allaying, an untangling, a softening …

dao de jing iii

not to honour humans of excellence will keep the people from contention

not to value goods that are hard to come by will keep the people from theft

not to display what is desirable will keep the people from being unsettled

hence in its rule the sage empties their minds but fills their bellies

weakens their purpose but strengthens their bones

it constantly keeps the people innocent of knowledge and free from desire

and causes the clever not to dare

it simply takes no action and everything is in order

dear threes,

in this age of action, will, desire, coveted goods, displayings, knowledge, cleverness, purpose, strength, guilt, daring, prizes … how could we ever respond to such a piece of trivial comedy?

in a world that calls for increasingly accelerated action, that fears and seeks disorder, that could be said to inhabit – and require for its shaky presentations of sanity – a constantly expanding ever-full so-busy amusement park of mind … what are we to conjure from this text other than laughter and a quick return to facebook?

the people. contentious. stealing. unsettled. ignorantly purposive. banally knowledgeable. conventionally clever. orgasmically active

the sage. emptying, filling. weakening, strengthening. keeping, freeing, causing. all not for all but for not

three nots begin. not to honour. not to value. not to display. not as commandments. these are not do nots. rather these are apophatic infinitives

and the dao de jing belongs in a tradition of extreme erotic animation, of unbounded limitless vitality, not of any of these cheap pejorative unthinking labels of sublimation, denial, repression, puritanism, prudery spawning from an inquisitional technochristian psychology … but through immersions in life flows that will not be dammed, ossified, monetized, monumentalized. its negations and seeming absurdities – which are truly absurdities seen from within the crammed and camera’d tourist lookout of monuments – arise from a natural aversion to the apparent positivity of construction and objective … as things that have forgotten their not-thingness

here is a not-self. look at the selves in it. here is a not-word. see the words

not a discipline or even a practice but maybe an experience, sensation, attraction, response

and the rule? what do we say about this? do we posit an esotaticized empire in which its people are the myriad voices of a collective psychic history pulsing through the vast empty spaces of modern interiority? do we messianically or otherwise dream of a singularity or set of singularities that might slip through the heaping clutters of meddling sectarian politics to impossibly model dao in a world of technology – that knowledge made overwhelming and necessitous environment?

what are these questions but the mind that has neither emptied nor overflowed, set in its irrigation canals for the mawed input pipes of gorged epistemological factories?

dao is a form of radical freedom, of an orientation toward and placement in desire such that all possible objects of desire are already present and fulfilled, presenting and fulfilling, to be presented and fulfilled, tenses and modes of wandering … of identities relentlessly morphing and morphed into one another, of mutation not being a precipitator and product of fear but these very seconds of air we breathe

so humans. take your hierarchies of people and things and don’t invert them – inverted hierarchies, twisted hierarchies, flattened hierarchies, transmuted and transformed hierarchies are still hierarchies. just simply not and no and an order that slips through the ordering ordered orders may manifest

dao de jing ii

the whole world knows the beautiful as the beautiful and this is only the ugly

it knows the good as the good and this is indeed the bad

something and nothing producing each other

the difficult and the easy complementing each other

the long and the short offsetting each other

the high and the low filling out each other

note and sound harmonizing with each other

before and after following each other

these are in accordance with what is constant

hence the sage dwells in the deed that consists in taking no action and practices the teaching that uses no words

it makes the myriad creatures without being their initiator

it benefits them without exacting any gratitude for this

it accomplishes its task without claiming any merit for this

it is because it lays claim to no merit that its merit never deserts it

dear twos,

as nature – now animate only as use and sentiment, raw material for stories and human aggrandizement, whether in the manufactured forests of the dead wilderness or the pedicured sexiness of the homo sapiens fleshed ecosystems: a critical aspect, as erect penises and wet vaginas in namesake pornography, in the international conglomerate of that much larger necessitated pornographic environment in which we now all breathe and participate – is remote to the point of abolition, as perhaps art is becoming, so may be dao

what dao would think of this – being given to shadowy presences, murkiness, namelessness, and root – who would assume to know? for even this commentary is a reflection of shadows of shadows and we claim at most (though we do not claim even this) an attempted transcription of the smoke of notknowing as it rises from dark and untraceable fires into the vast farnear unreliable orbits of words around infinite nonexistent centers

much is said of balance in the sacred blather of the day. but dao takes it to levels of discomfort that could, without rare mitigation, easily consume. for the people live devoting much of their predictable lives to practices of offsetting that they euphemize as balance and the bulk accepts the euphemisms as they do, for nonacceptance implies modifications who would want (other than in fact many of the myriad creatures)?

we have something and nothing. difficult and easy. before and after. high and low. and the list could go on far beyond what is listed, as lists can. and isn’t society the struggle to hoard as much easy, high, and something to oneself while offsetting as much difficult, nothing, and low to others? and this very tendency, so endemic to humans, a core stupidity? and balance in the annals of polite and commonplace discourse a virtued concept to launder what is now an acceptable pandemic? perhaps not. but why would we not include these as possibilities as viable as those others so dominant and ubiquitous? (surely little so far of conventional thought and practice is working, other than in a technical-unto-death kind of way)

but who among us could escape the elements of this offsetting in a rabidly blabbing world? and dao if anything might be remnantly here not for escape or even offsetting but as a dark technique of reorienting to these elements

in an increasingly homogenous culture that seduces even diversity into its gargantuan bed, volition and communication are at or near the apex of today’s (as always) slavebuilt pyramids. what then do we do with a text not only in a world of image but one that points to practices of nonaction and nonspeaking, not as cowardices, retreats, passivities, indolences, but as something else, a something else we can hardly name not simply because of its elusive nature in linguistic and semantic realms but as our addiction to our pornographic environment (this severing called balance) is unacknowledged

these something elses are not places to vacationally, retreatedly, yogaclassly visit but the places where the sage dwells – her home and family apart from yet in the pornography of the world. an oldnew nature. a dao

and you can think if you wish that the citizened productive family, owning home and smiles and civilities, producers and appreciators of good policies and procedures, is our societal mainstay, our regulated levee against the disorders and nights of nature, art, dao. and from a certain (pornographic) perspective, this is not untrue. but the beautiful is only the ugly and good the bad – not in that stupid way the nazis interpreted nietzsches insights, still so prosaically common when the masses encounter intelligent doubt – but in the way of dao, this way of ways, which, lost like nature, as maybe it must be, brings the empire, the myriad creatures, ruthlessness and benevolence, the family and the hermit, the tree and the hadron collider, disgrace and honour … all these irreconcilable things … into the empire of the soul, thisthat plural singularity, and there … daos them

dao de jing i

the way can be spoken of but it won’t be the constant way

the name can be named but it won’t be the constant name

the nameless was the beginning of the myriad creatures

the named was the mother of the myriad creatures

hence constantly rid yourself of desires in order to observe its subtlety

but constantly allow yourself to have desires in order to observe what it is after

these two have the same origin but differ in name

they are both called dark

darkness upon darkness

the gateway to all that is subtle

dear ones,

dao de jing is written as a text for human survival and excellence in the context of all things in a transient universe. while assembled over 22 centuries ago humans have increasingly erected a dam in its flow, afraid to live as one species among a myriad, without ascendancy, living in the spontaneity of themselves

dao de jing is a practice that includes the lost arts of anonymity, haplessness, desolation, solitude, and notknowing. it is a manual, but one that provides instructions on its own terms – morphing, combining without regard acute mysticism and political precision, interiority and exteriority, female and male, language and silence, many other seeming counterpoints, and even (quite nonchalantly) death and life

these transformations, this combining, this psychospiritual alchemy, here, in vignette one, are called dark. dao eschews light, flowing with heaviness, darkness. dao is root and root is in vermiculous earth

language – as more capriciously in the chuang tzu – is mistrusted – but only in a context that apotheosizes it, reifies, as today, to the ecstasy and necessity of communication, that experiences human relation as primary, superior. dao places things – whether names, desire, humans, language – in their place. and this place is dao. so language (now a subsidiary of that transnational conglomerate, Communication) is not some divinity, panacea, salvific exuberance and clarity, healing, but a transport (like rivers, mycelium, wind, electromagnetic field quanta). designed to carry things without prejudice, it carries, including prejudice, as prejudice is too a thing. so humans have no particular privilege and become themselves precisely as they inhabit dao’s vast flows

words – like humans, desire, things, transports – root in subtle darkness. not perhaps an ineffability, numinosity. not a knowledge outside. but also not a knowledge restricted to or predominant in visibility, scientific measure. the artificial separation of these combinings – a spiritual fission humans seem disturbingly addicted to and supercilious about – might be a fear of subtlety, the no-desire in desire, desire in no-desire

i descend from names, names from no-names. if i am ignorant of my ancestry, if i do not devote good measure to exploring my genealogies, how then can i use language with any authority – an authority that is none, for it too descends?

origins and ends, gateways and constancies – aren’t these our lives? dao neither immortalizes nor mortalizes but rather does both through the relentless relation, union, and separation of specifics

in life one hears myriad conflicting voices (in society and social media, polyphonic threads). dao does not choose but listens. and in listening includes all. and in including all negates all. and in negating chooses

so. speak human, for you must. but let your speaking be rooted and let these roots root in the wormy darkness of many, of two, of one, of nothing

dao de jing

the sadoo admires (among other reprisings) gould’s reprising, that retake at a bookend of an adult life. in the labyrinthine perambulations that present interstices to us, revisitings are like poems that show us the sun such that we have never seen the sun. we see the sun. we read the poem. we see the sun anew in the poem. we see the sun. we see the sun anew as sun. and so it goes

10 years after its first commentary on the dao de jing, sadoo diaper begins another, this time using dc lau’s revised 1982 text rather than the 1963 one. perhaps every 10 years another commentary. this might be a prayer to the voids