Will our feelings ever match the situations of our lives? Situations befall us, and we may comprehend them intellectually. Maybe we can understand what happened, but we are still then only beginning to discover what the situations express. Our intellect can provide premonitions of the feelings that await us as the true corporeal reflections of the situations we have suffered. Maybe we flew off so fast and left our feelings so far behind that we are surprised that they could ever be ours. Maybe we felt them all along, but we never recognized whose they were. Through art we communicate with the missing and diasporic feelings of a people whose society never forms. Schizophrenia is a response to isolation, which is linked to miniaturization. When the crowd is missing, the schizophrenic generates a proliferation of imaginary worlds, and this is a structural response to industrial alienation. “Capitalism makes schizos just like it makes Prell Shampoo and Ford cars.” 

Modern governments are faced with dangerous crowds overcome with democratic spirits, and to mitigate this danger the state replaces real crowds with imaginary ones. This is a classic authoritarian turn to the infantile. In the process of maturation, an individual is tested through the experience of diasporic crowd absences, and the state enforces infantilism by preventing this maturation. In organic democracy there is the breakdown of the symbolic other, such as the metabolism of rice. The material of food is symbolic because of how it communes directly with the vital in a quantifiable way. A relation between food and exile runs through all the forms of improper ingestion and digestion known as eating disorders. Individuals eat as crowds, and so nutrition is crowd physiology. The schizophrenic challenges the crowd they must eat with. Schizophrenia works against reality by mobilizing excessive transfinite reality, for instance the fact that eating involves crowds even smaller than bacteria and blood cells. Actual crowds are dangerous in many ways, but their absence can be schizophrenic, and this is a double-bind incest-taboo expressed as anxiety of crowd-absences and privacy scandals. 

An event can draw a crowd, and the schizophrenic’s escape is to attack the symbolic by questioning the magnitudes of the event. It is by manipulating scales that the schizophrenic virtualizes or simulates vital communions. Schizophrenia is associated with smaller scales, which tend to be faster than larger scales, but not necessarily. Events of great duration and distance can leave individuals in the cold, since they may be oblivious to how these events are underway even within themselves. The oblivion of an un-sensed slow crowd touches through the window of absolute uncertainty. 

The uncrowded life is ethically and aesthetically atonal. The tonality in question is geometrical, and the most important figures are flight, increase, lament, hunt and war. These are elementary concepts, and increase crowds include working crowds but also feast crowds, orgy crowds, and rain-dance crowds. And these figures are linked by transformations. A lament crowd naturally transforms into a war crowd if the dead must be avenged, just as war and hunt crowds naturally transform into increase crowds when there is enough spoil or kill for a feast. Diaspora is the atonality where these figures float obliquely and are drawn into the rhythmic cycles of their interference.

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