Making Waves in Our Undulating Sea

Hi friends,

This post comes from the most recent module of the course Process and Difference in the Pluriverse. Our readings consisted of Donna Haraway’s Staying with the Trouble (Chapters 3-8), “Introduction: Rhizomes” from Gilles Deleuze and Felix Guattari’s A Thousand Plateaus, along with some helpful (1, 2) treatments of the latter’s rhizomatic riffing. Lastly, just below this you will find a video of a dialogue with Aaron Weiss and Matthew T. Segall two weeks ago during our graduate program retreat. I hope you find it as stimulating as I did!

I loved the bat-shittery of Deleuze and Guattari! Earlier today, before I read their “Introduction: Rhizome,” I was pondering the question of authenticity. What does it mean to be “authentic” in light of all that we’ve been exploring together this semester? That basic question—“Who am I?”—is one I’ve been asking for a while. My immediate recourse is to think in terms of substance—what is the real me? How deep must I dive to retrieve the hidden essence? How will I recognize it? The question prompted my interest in depth psychology, a descent into my arborescent psyche. But each time I thought I grasped the answer, something new would arise—my satisfaction could not be sated. I’ve increasingly become annoyed with root-answers, impatient with the promise of finalities: it’s been a while, and still I don’t seem to get much further than my parents, my past. Today I decided—held up to the light of the process-relational insight—that authenticity must have more to do with at least witnessing (if not honoring) impulse, inclination—how desire speaks itself through “my” participation in rhizomatic entangling. To be authentic means to not to be blind to or at the mercy of subjectification (the outcome of externality’s molding of us, what we tend to embrace with open arms). It means to realize that the inner, centralized power, that voice—“The General”—who constantly barks,

“Act your part!”

Is not “me!” Psychoanalysis helps us attune to the tree we’ve been cultivating in our heads, but only insofar as we realize that we aren’t doomed to a foliage (expression) reducible to the way our root system formed. Rather, that tree is in dialogue with an entire ecology of critters that can elicit undreamed of performances from us!

For those who weren’t able to attend the retreat, Matt and PCC’s program coordinator Aaron Weiss had an open dialogue together called “The Nature of Consciousness and What to do About It” that I think touched on this subject. Consciousness was here understood as what is “in between” us / space / a fecund void / a nature that is abysmally limitless and sparkling with potential. If this is the nature of what we are, then, by contrast, the limited roles we enact as a result of subjectification are masks that we need not chain ourselves to, should not chain others to. What to do about it? Well, are we stifling any living-giving inclinations? Is there a voice barking so loudly we can’t hear out any other possibilities? Aaron ventures a method of navigating the world with enough awareness of our experience that we might work around those impasses with what he calls “autoplasticity,” a means of (potentially) re-shaping our performance in the social matrix. Haraway’s conceptual spellwork, her re-naming of the metaphors and stories we spin the world out of, is an example (I think) of autoplasticity and its potential ramifications, not just for my self-concept, but for the other becoming-withs I touch through tentacular thoughts. Autoplasticity begets reciprocal capture—it is a world-shaping practice.

I share in Deleuze-and-Guattari’s “mutual distrust of identity;” I like anti-identitarianism and its methodology  of “schizoanalysis.” Psychosis as alienation, to be treated with sociality, seems infinitely more practical, affordable, and more open to novelty than does psychoanalysis on its own (but, like I said, I think the latter is still important for becoming aware of our impasses, of that barking voice! Perhaps, though, this could be done in a group?). Earlier today, before reading this section, I thought authenticity as relational, realizing (especially from my recent experiences in community and in-love) that somehow others seem to see in me an authenticity I can’t quite hear (over the shouts of that barking General!). The kind of social therapy I’m experiencing has helped me in the effort to reconstitute the inner matrix of subjectification I’ve submitted to. I’m determined to think new thoughts! I want to, as the multiplicity says, “Pink Panther,” worlding Pink, the river running, always running. I want my love like the Orchid and the Wasp! I’m thinking authenticity as hovering, never landing—on a plateau! The waves keep on rolling in: authenticity, “another way of traveling and moving: proceeding from the middle, through the middle, coming and going rather than starting and finishing” (25). We are books that are always being written, re-written, scribbled in, pages torn, opening and closing…fluttering. I use to be self-conscious about artistic collaborations, but now I’m inspired and unafraid to become-with like Deleuze-and-Guattari did. What do I have to lose?


Much love-with,


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