The first skoppic principle (relational architecture) is the breach. As we have seen, the skoppic function transposes a breach of skipping around from the axle tree of the synkairotic to the axle tree of the syntagmatic (syntactic yada yada syntactile yada yada syntacit yada yada }∅{). The }∅{ heralds the Fa Passage between atonicities, the pure diatessarial leap, delfYan sunflower in the myrrour of myrrours, the plagiodelphic breach again }∅{ again. "A monad is the semblance of a world," Massumi says, to which a proper reply might be "}∅{." }∅{ stands for a representation of the breach (transposed into the diatessarial, the mode of its standing for). It is of course the empty set that excludes no members; remember, this is all about shape.
The sheer volume of what is excluded from the breach compels us to imagine a reality without any breaches, as we might imagine Reality without the Unicorn, or more multiversally as we might imagine a reality without a selected molecule of H2O. Well, the ways of irreality are limitless. I won't pretend otherwise. As I picture it, a world without breaches would be a quiet world, a world without spasms, without startles of any note. The reality that pertains to the breach, insofar the breach is pertained—actually it's eminently, if paradoxically, pertained by its own }{—is a spasmoreality. A spasmoreality contains an irreality in a special sense of holding with; it holds with irreality by holding an opening for irreality. Here we are talking about the myrrour of the spasmoreality; spasmorealities as they are lived hold a multitude of openings for irrealities. We should have a precise understanding of reality at this juncture. Reality is the sense of a world's duration (with this necessary proviso: we have no reason to believe that continuity covers all the possibilities of duration). The spasmomonde is the world whose sense of duration is characterized by the startle, or by startles. Picture a world without starts, a dead world. This is the kind of world bracketed out by the breach (and its representations); well this is a paradox (which won't be discussed away) not the least of which because the dead world also pertains to the breach by the same logic that anything pertains the breach, and hence as the spasmoreal and its worlds pertain to the breach. I won't say the spasmoreal and the thanatoreal pertain equally to the breach. How could I know such a thing? A thanatomonde may also describe a world without causality. Ideally, causality should be able to be startled. The reality pertaining to which causalities may be startled must by definition be a spasmoreality. We mustn't make the mistake of thinking that the spasmoreal opposes the thanatoreal or contains it in any sense other than the sense of holding an opening for it. If we could read backward from the diatessarial (and everything that relates to, everything it elapses) into the synkairotic we would see that the breach holds an opening for itself—its opportunism does not stop at itself, but only startles, which is how it carries half the synkairotic into the breach, as a startle. It's not as if the breach had a reality and its reality were spasmoreality; spasmoreality merely pertains. One might object that thanatoreality also pertains to the breach. What is special about spasmoreality's pertaining to the breach, or to a reality of startled causation? Thanataoreality pertains only through the breach. It has not other avenue of pertinence. Spasmoreality we can't be sure of. It pertains to the breach, and through the breach, but whether it follows other avenues of pertinence is not yet clear. It may be something of a flâneur. How does it pertain? If the reality of startled causation is also a spasmoreality, there is then a sense in which spasmoreality appears to pertain by doubling, which may be autoreplication, or some more familiar form of reproduction. Familiar words spring to mind, but we should be wary of thinking they describe the spasmoreal: viral, virtual, simulacra. Spasmoreality is not genuinely familiar. Probably it doubles itself by a process of meontic renewal, having one flipper periodically/at all times in irreality. However, we would never become aware of inhabiting a thanatomonde did it not pertain to the breach (as well as through the breach). An equality of pertinence can never be excluded from possibility, that is, from spasmoreal possibility most broadly conceived; more narrow ideas of possibility may bypass such an equality altogether. We must be able to imagine that a possibility may be seen merely in its thanatic aspect, or through its thanatognomic signs, even though they will appear to us as dead only by way of the breach, which, in a sense, holds thanatoreality up to its myrrour. The challenge, in the breach, is to discern living relation from revivifying dead relation, or, in an objective mode, the startle from the twitter of a dry nerve. Intuitively this is known by explorers of the spasmomonde and its doubles, which is why the rampike becomes a potent symbol, as delfYan zombies haunt the passageways.
"Kojima is on to something." The words recur. It would be eight kinds of wrong to believe that shape belongs exclusively to the sharing of opportune moment and all that signifies. Shape pertains to the passage between the synkairotic and the }∅{—and so we begin to imagine that the breach doesn't contain everything, that its reality isn't the spasmoreality of all spasmorealities, or any manner of real synthesis of all that lives and dies. There is this business of the from/to structure of experience, or movement of experience, that we can use to characterize the breach. Does it belong to the breach? Is from/to autospastic? Why study the gift? I reckon we shouldn't want to mystify, though there may be depths to plumb, nuances to unwrap, gestures to perfect. The gift requests a certain latitudinarianism. If the breach comes with a from/to, does it wipe the from/to away? Does it send it back?
Shape is given with the movement from the synkairotic to the }∅{; shape is given with the world. We remain totally within the realm of phenomenality, perhaps a lived phenomenality. (There are many sad clowns in the realm of phenomenality; oh well.) I've been saying "spasmomonde" as if its world could be defined by a certain sense of its duration, while it remains possible that a nonsense relation obtains between a world and its duration. If a spasmomonde were characterized by a nonsense of duration, its reality would have to be something other than spasmoreality properly conceived. I'm not persuaded that most spasmorealities aren't in fact improper, and in that sense the myrrour of spasmoreality may well be improper. As I see it a nonsense of duration is thanatognomic (which is why I would caution against allowing virtuality and its cousins to be thought yet). Spasmoreality holds an opening for irreality, and by the same gesture it holds an opening for thanatoreality, though it does not contain thanatoreality in any but this highly special sense, and if we find better ways of talking about continence and pertinence we should jump ship. This holding of openings is what allows shape to be presented, or to present itself, if that's what it does. In any case shape is never given by itself, but always with the world, and never in a vacuum, or what amounts to the same thing, in a dead living space, a space of dead things and furnitures, but always in the passage from the synkairotic to the }∅{, or, as may equally be the case according to the logos of the skop, the passage from }∅{ to the synkairotic, which may indeed be the originary passage, if the breach has an originary—of course we have our doubts.
Could there be a given world given with no shapes, not one measly shape? This is like asking whether there can be a world of no duration. The difference between not having any duration and not being able to make sense of a duration is inconceivably close to pure difference. Is from/to a shape? Is the breach? Always we are able to look at things sideways. Shape however is not what it appears to be seen only from a profile or an aspect; shape always has in its appearance a from-the-inside which makes it shape. We want to know shape in, or better, through the breach. Shape startles. Only a spasmoreality could hold an opening for that which is mondial by neither excluding nor containing worlds, that is, by the breach. Such is shape.
Labels: dolphins, kairos, Kojima, Massumi, monadology, nonsense, shape, spasmoreality, Thales
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