by Chris Floyd
– Paul Celan, “Deathfugue”
"The children were walking to school. The young people were going out to a dance. The children stepped on a booby trap planted by a soldier. The young people were shredded by the nails of a suicide bomb. They were all blown up, destroyed. One moment, the force of life animated their biological matter, their brains seethed with billions of electrical impulses, the matrix of consciousness brought the entire universe into being, within them, within each of them, each solitary vessel of knowing. The next moment, only the matter remained: inert, coagulated, decaying. There was no more knowing, no more being; the universe had come to an end.
They would have us believe it is because Ishmael warred with Jacob. They would have us believe it is because this or that Divine Will requires it. They would have us believe it is because ethnicity or nationality or religion or some other arbitrary accretion of history and happenstance must override both the innumerable commonalities of all human beings and the radical, irreplaceable uniqueness of each individual.
They would have us believe anything other than the truth: that everyone and everything will die; that all nations, ethnicities, religions and structures will fall away into rubble, into nothingness, and be forgotten; that even the planet itself will be reduced to atoms and melt away, like black milk, into the cold deeps of empty space. And in the face of this truth, nothing matters ultimately but each specific, fleeting instance of individual being, the shape we give to each momentary coalescence of atomic particles into a particular human situation.
That’s all we have. That’s all there is. That’s what we kill when we murder someone. That’s what we strangle when we keep them down with our boot on their throat.
Is it not time to be done with lies at last? Especially the chief lie now running through the world like a plague, putrescent and vile: that we kill each other and hate each other and drive each other into desperation and fear for any other reason but that we are animals, forms of apes, driven by blind impulses to project our dominance, to strut and bellow and hoard the best goods for ourselves. Or else to lash back at the dominant beast in convulsions of humiliated rage. Or else cravenly to serve the dominant ones, to scurry about them like slaves, picking fleas from their fur, in hopes of procuring a few crumbs for ourselves.
That’s the world of power– the “real world,” as its flea-picking slaves and strutting dominants like to call it. It’s the ape-world, driven by hormonal secretions and chemical mechanics, the endless replication of protein reactions, the unsifted agitations of nerve tissue, issuing their ignorant commands. There’s no sense or reason or higher order of thought in it– except for that perversion of consciousness called justification, self-righteousness, which gussies up the breast-beating ape with fine words and grand abstractions.
And so the fine words and breast-beating goes on and on– prosperity, freedom, holiness, security, justice, glory, our people, our homeland, God’s will be done, we will prevail.
Beyond the thunder and spectacle of this ape-roaring world is another state of reality, emerging from the murk of our baser functions. There is power here, too, but not the heavy, blood-sodden bulk of dominance. Instead, it’s a power of radiance, of awareness, connection, breaking through in snaps of heightened perception, moments of encounter and illumination that lift us from the slime.
It takes ten million forms, could be in anything– a rustle of leaves, the tang of salt, a bending blues note, the sweep of shadows on a tin roof, the catch in a voice, the touch of a hand, a line from Sappho or John Clare. Any particular, specific combination of ever-shifting elements, always unrepeatable in its exact effect and always momentary. Because that’s all there is, that’s all we have– the moments.
The moments, and their momentary power– a power without the power of resistance, defenseless, provisional, unarmed, imperfect, bold. The ape-world’s cycle of war and retribution stands as the image of the world of power; what can serve as the emblem of this other reality? A kiss, perhaps: given to a lover, offered to a friend, bestowed on an enemy– or pressed to the brow of a murdered child.
Both worlds are within us, of course, like two quantum states of reality, awaiting our choice to determine which will be actuated, which will define the very nature of being– individually and in the aggregate, moment by moment. This is our constant task, for as long as the universe exists in the electrics of our brains: to redeem each moment or let it fall. Some moments will be won, many more lost; there is no final victory. There is only the task.
So do we counsel fatalism, a dark, defeated surrender, a retreat into bitter, curdled quietude? Not a whit. We advocate action, positive action, unstinting action, doing the only thing that human beings can do, ever: Try this, try that, try something else again; discard those approaches that don’t work, that wreak havoc, that breed death and cruelty; fight against everything that would draw us down again into our own mud; expect no quarter, no lasting comfort, no true security; offer no last word, no eternal truth, but just keep stumbling, falling, careening, backsliding, crawling toward the broken light.
And what is this “broken light”? Nothing more than a metaphor for the patches of understanding– awareness, attention, knowledge, connection– that break through our darkness and stupidity for a moment now and then. A light always fractured, under threat, shifting, found then lost again, always lost. For we are creatures steeped in imperfection, in breakage and mutation, tossed up– very briefly– from the boiling, chaotic crucible of Being, itself a ragged work in progress toward unknown ends, or rather, toward no particular end at all. Why should there be an “answer” in such a reality?
This and this alone is the only “ideology” behind these writings, which try at all times to fight against the compelling but ignorant delusion that any single economic or political or religious system– indeed, any kind of system at all devised by the seething jumble of the human mind– can completely encompass the infinite variegations of existence. What matters is what works– what pulls us from our own darkness as far as possible, for as long as possible. Yet the truth remains that “what works” is always and forever only provisional– what works now, here, might not work there, then. What saves our soul today might make us sick tomorrow.
Thus all we can do is to keep looking, working, trying to clear a little more space for the light, to let it shine on our passions and our confusions, our anger and our hopes, informing and refining them, so that we can see each other better, for a moment– until death shutters all seeing forever.”