We Know Not What We Do but We Will Continue to Know How to Do It

A protestor hurls a cannister during clashes in Rome, Saturday, Oct. 15, 2011. (AP Photo/Gregorio Borgia)

“Empire does not confront us like a subject, facing us, but like an environment that is hostile to us.” - Tiqqun

An occupied territory comes with the realization of its impermanence. The space that encompasses an occupation will shrivel in the decay of paper banners and battered spirits. Transformed by the illusion of self-deprecation, a futile movement will synthesize as the decomposing stench of liberalism.

Liberation within an imminence. Diatribes invoked from the rage of neglect, neglect from hopes of a revolution, dismay of a violent non-violence. Sit-in inwardly and examine what the Left has done in a couple centuries, delusion. The poverty of class ideology transforms a coma awoken by ambiguity, social inequity marked by the deprivation of its synthesis, decomposition. The frivolous action of being the standard antagonism such as the Occupy ____ Movement continues to comprise itself as a confinement within the cyclical nature of its decay, samsara ("cycle of sufering").

Gilles Deleuze and Felix Guattari speak of rhizomes; a network with non-origin that interact in a state of  “inter-being.”1 Similarly, Padmasambhava brought the point of bardo, which serves an intermediary transition from one agency to another. If a movement wishes to persist, the agency of its being must be a state of transient antagonism.

Let the corneas interact with the pepper spray of an altruistically repressive force (subalternity of mace?). Domination chooses the playing field of where to fight its enemies. Locked-on like a predator to a pray, another victim of the State’s violence is the inevitable effect of the cause. Another’s pain is the voyeur’s pleasure. The masochistic tendency of the Left becomes the dukkham (suffering) of its own jouissance. The object submits to the subject to signify its own transgressed pleasure.

Nevertheless, a force to be reckoned with sets its own battlefield. An itch of insurrection becomes a rash becomes a plague. However, capitalism’s antagonism is potentially the agent of its own, as Jacques Lacan refers to, jouissance.2 A death-drive chauffeured by its desire of self-annihilation. This yearn of its death becomes a driving force of its own demise; the nightmare of the burning child is the actual burning of itself. As the currency devalues itself, so does the ideological backbone. The upadana  (“clinging”) becomes the mechanism of its own demise or at least the networks of rhizomes that encompass its own survival.

Altruism begets from a dying world and compassion comes through the deprivation of the people not the excess of them.

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1 Deleuze, Gilles, and Félix Guattari. A Thousand Alateaus: Capitalism and Schizophrenia. Minneapolis: University of Minnesota Press, 1987.
2 Lacan, Jacques. The Ethics of Psychoanalysis, 1959-1960. New York: Norton, 1997.