There’s an incessant silence, a silence which is a mad mob of thoughts. Passion lives in the body like the shattered images of stained glass. I am always pondering who to think, what to think and why to think? Everywhere I am being bitten by poisonous vipers but I suffer the pain in silence and yet those fangs do not leave me to die. I search for a meaning, a value, a virtue. These are all trash created by fake religions and Gods. Gods empty their books for humans to die. I have to defecate their books, shallow them, their meaningless heavens and hell. Existence you have a frozen a hell to the quest for my search for meaning in life. I am a wounded beast. I have no scroll to open, no divine hymn to chant, no miracle to change water into wine. In my search for meaning, I have reached ground zero. I am a nihilist confronted by a chaotic and senseless universe. Yes I am Camus’ Sisyphus rolling the burden of the boulder up the hill and by the sadistic, purposeless, chaotic God, the chance of happening in an experience rolls it down. I look at myself with temperamental hatred. I feel ashamed and aghast at my own writing. I can’t stop writing. I am forced to write. Pity, you are a bastard who wrings my neck. I am trying to find spaces in literature left by great writers. I am deformed and crippled when I don’t find the chance of a lucky happening. No matter what efforts I make, they all tumble down like an avalanche. Where can I leave myself to make meaning of life? I am sitting down to write. Death overcomes me. My pen is a coffin carrying me. I am prisoner of my own thoughts. Mystery and misery, you are a coward, a bastard who entrenches myself and leaves me in a noisy state of confusion. Where am I? Where is my being? The scriptures are full of lies betraying the self to a deity. Yes, I live in a hell of existence, parchment of sin. My skin is precious and anticipates Dionysian ecstasy. When you left me, I died painfully. What is the world to me, a chaotic sadist who makes me down on my knees to beg for an existence? I am a being when I write; my sores are excavated; my ruins are discovered. The letters become precious signs of language that I create. Why is meaning of love so far away from me? Every day I live in contemplative anxiety to be close to it. Why are space, money and time restricting my being? My self is a whore that is tired by overwork. God, you senseless beast, you don’t have to forgive me, just forget me. I have not gained the world nor lost my soul. I am consoled by Philosophy. Yes, I become a stoic brick, a longing hedonist, and a compromising sinner. You have burnt your theology. You fiend enemy God, you have killed language. You possess language and make the meaning of being a death. Yes, like Nietzsche affirmed, I have to become the Ubermensch. Yes, I am a nihilist, I overcome suicide by authenticating my existence. My soul is killed in the drought of the desert. Soul, you have too many taboos, barriers, obstacles built by the edifice of religion. When I try to exercise a choice, my meaning is already killed by chance. Yes, l live in the meaning of creative suicide. I have to be creative to the chaos and senseless virtue that destiny offers. Where I am I now? I wish I could have found a true widow who needs the meaning of love. I can’t carry meaning to the grave. I have to write in the ritual of killing. Burnt incense, you are a whore that fornicates. God of Judaism and Islam, why do you want to be absolute and authoritarian? When I die I am proud to go to hell if there be a place. Blood is blood, how can it be a ritual for cleansing forgiveness. Even though you resurrected, Nietzsche killed you: ‘God is dead.’ What the fuck is happening to my feelings. Yes, I live in Kafka’s trail of dreary angst. God why don’t you slit my throat? I wonder why all my prophetic dreams turn out to be abysmal wish fulfilling ones. How can love overcome, when there is no love? Meditate? What the fucking peace can you overcome? You strain your body into mental oblivion. My youth was a new born flower, my middle age the cackle of a haggard witch. Tired, go fucking kill someone. I can’t, I am so fucking humane. When will the liberal touch add a joy of a blossomed garden in the meaning of being in life? God, an irony I keep forgiving you all the time. Yes, I should be kind to myself. Go easy man. There’s a lot more to go on in life. Existentialism makes me vacillate between affirmation and negation. Angst is a terrible wound. I am irritated. I grind my teeth in existential agony. I am tired of being a slum, being dominated by women who want to be matriarchs. Torment is a machine gun raining bullets on me. I live in a democracy slapped by a death penalty. Agitation plagues my words like cholera. I am wounded by the sin of not being a becoming. Why have I left myself to be wounded and tormented? I am encountering the brutality of being. I look at myself, I am disgusted. Am I a dodo, out of place in time? Memory becomes chunks of a bicep making the present delusional. Gather my mind in a heap and litter it in the dustbin. Consciousness, you are hypocritical grandeur for religions to tempt and exploit. Have I no feelings any more. I don’t deserve death when I am living, but my life is a haunting death. I have to write and write and I am a nihilist. There’s a philosophical suicide. There’s no death but only authentication.
I do not know how to begin to write this but I am in throes of experiencing it—that’s angst. It slips like bloody cold, all the way down into the bones. There its hides and sheds its psychedelic pleasure. I feel like a plane going through weather turbulence, rattling and shaking when slides into weather pocket. I feel all hairs of my skin shaking in tremulous protest. When I wonder why it happens to me, I curse its mystery, the existential enigma of having made a wrong choice. Being has been transformed into a flood-lit stadium of misery. I feel the pain of my body being rejected. It’s like a God swelling up to an excitement and then all the way downwards it plunges into an existential hell. I feel my saliva like refugees fleeing a war torn area. I am existing, condemned like the myth of Sisyphus. I am exhausted by rolling the boulder all the way up hill. I curse the Gods who make my task difficult by rolling it down, all the way down. Where can I turn to when the choice I make in my experience fails? Not to God. Not to imaginary demons which people in their foolishness assume plague the earth tormenting men and women. I feel helpless and wounded struck down by an omen. I’m bitter with God. Where were you when my mind was bruised, and carrying the wrath of a burden, a plague that is carried on by sick rats? God, I can’t help feeling delusional about my misery. No, I can’t hand it to you to carry on the cross. I am an existential nihilist and torment is real; it’s dark demon, hell of the world. I feel like contemplating suicide; no maybe I can’t; I can use a thorn and thread my cautiously through the precipitous existential path. Pain in angst is real. Is life’s journey a frozen desert for me? Is it a plague of condemnation of being free? Why do life’s answers appear on a cauldron of rotten blood inside but on a clean surface that’s a holy grail? Suicide I am contemplating you, you rotten beast. No, I have to get over suicide. I have to be the over-man as proclaimed by Nietzsche. Everything is absurd like grains of rotten shit. My own saliva, I taste it and it gives my throat, nausea, a sea of feeling wicked and hollow. I can’t understand the cause which gives rise to choice in experience I make. If I could I known the choice, I could have ironed out my existential experiences and would have made it smooth. Hell is a daily living of experience and Heaven a beatific figure with an arrogant, presumptuous God. No there is no God; religions have crafted and sculptured an imaginary presence. How I wish that I had a single choice that would have made my choice to experiences practically experiential. Yes, Sartre is right when I said man is condemned to be free. The choice to exercise an experience is after all endless freedom. But this freedom also encounters outwardly resistance. The extent of making choice is subversive and I am not clever at it. I fail miserably.
I am hardcore existentialist and existentialism affirms that we make choices and we are solely responsible for the choices we make. But again this belief was shattered in my real life. And I have two doubts and I have come to the belief that in life’s journey we can be responsible for the choices we make but sometimes we cannot control the outcome of choices. Let me narrate an example of what happened. I had a Skype interview yesterday. I arrived to the internet café on time and soon the equipment headphone and speakers were set up for my interview. When the time came, I was able to log into Skype but I was unable to connect. I tried and tried but luck failed me. The interviewee wrapped up the interview. Life has taught me this bitter lesson that sometimes we in no way can control the choices we make. Rather than facing life with anticipations it is better to face life as it comes.
activation of perception, aesthetic, afflatus, anarchic being, appropriation, artkeytypes, Bad faith, Being for others, Being in itself, Cognition, deduction, democratic dialogue, Existence, Existentialism, Experience, fascist monologue, glimpse of being, induction, inspiration, intentionlaity of being, interiorization, literature, Ontology, philosophy, rapture in itself, subkectivity, surrender of being, surreptitious self, Transcendence
Ontology or being can experience many states. Ontology is always in process of being to a Becoming. Here in this article I would like to elucidate on the various experiential states. At the outset I would like to take two states of ontological being as espoused by Sartre. They are Being-in-itself and Being-for-others. Being-in-itself refers to transferring a transcendent object into the subjectivity of experience. Being-for-others refers to process of realizing the other’s subjectivity through mutualism of interactivity.
Being-for-others is a peculiar process as it bears a moral in evolution other than man being a selfish being-gene. Examples of Being-For-Others would be benevolent charity and sacrifice of life for the well being and betterment of others. A person who existed as Being- For -Others would be Mother Teresa. I would like to define her as a psychoanalytic entity with a Divine Bug Complex. It means sacrificing gratificatory subjectivity for serving others. Philanthropists can also said to exist as Being-for-others.
Being-for-others can also refer to a transference of subjectivity to another person in order to become the being-of-the other. When a being adopts this state, the being would be in an existential mode of bad faith. The being would transcend the state of authentic existence. For example: I am trying to adjust myself by being abstinent by adhering to my wife’s lack of need and interest for sex. On the other hand if I seek to gratify my libido with other women, then I am authenticating my existence as a Being-in-itself.
Being-in-itself can takes many states of experientializing ontology’s. These I would like to term: as modes of appropriation. First example of appropriation would be a fascist monlogic mode. Here the being subjectively captures the other’s subjectivity into the hierarchy of intentional discourse. Conversation or actions become captured for domination. An example of this sort would be a person trying to coerce another to do an act or even threatening him or her with violent force for not complying. In a fascist monologue, the meekly subdued person would be killing his or her existential subjectivity.
Another mode of appropriation for Being-in-itself would be interactions of dialogical democracy. Here the being shifts from monologue to dialogues which accept differences, appreciates similarities and evoke a becoming of bonhomie.
The being in another appreciatory mode would be in a state called surrender of being or being in the rapture of itself. This would happen during special significatory moments like copulation. Consciousness becomes arrested within the united mind and body which is unable to conceive anything else.
There is another conceived mode of being appropriation and that is the existence of being as surreptitious self. Here the being fakes an experience. A classic example is that of a slut spreading herself without desire to an inebriated customer. Here the purpose of that being is for deceiving the other.
Now I would like to arrive at certain processes of mental conception of being. There occurs a state in the being called glimpse of the being. For e.g. the being glances at chair in the room. Here the being approaches the transcendent object as perception but does not interiorize into faculties of perception.
Another state of mental conception would be activation of perception of being. For e.g. the being accepts mentally that there is a chair in the room and interiorizes the conception of being into the active field of consciousness.
Again consciousness of being can be an intentionality of being. Here comes into operation the gaze of being. Such a kind of consciousness can occur in a seizure mode of confiscation. In the philosophy of consciousness this can be the subjection of desire with a concept. For e.g. I come across advertisements for jackpot draws. I make an intention consciously in my mind to a desire of buying the tickets and winning the jackpot. Another e.g. would be I seek to desire another’s wife. I serenade her and I woo her convincing her that I can offer her more satisfaction. Here my consciousness exerts a volitional content of subjectivity into the objective existence of the world.
Then again comes a modality of being that is being in itself as cognition. There are many states of cognition. There can be the existence of being as cognition of the semantic analytic state. A classical example would be a syllogism which would be operational as a deductive state of being. For e.g. let’s dip into the famous syllogism: ‘All men are mortal. Socrates is a man: therefore Socrates is mortal’. The facticity of the universe can also be in deductive modality of being. This will lend some credence to the theory of that universe originated out of a being. So also is Einstein’s famous theory of relativity.
Then again comes an inductive modality of being where the being generalizes from facticity of premises. For e.g. there is the all known Newtonian induction of an apple falling on his head and making known that there exists the law of the gravity. Another example would be the Archimedean principle of buoyancy.
Also the being-in-itself can be in an aesthetic mode of existence. Aesthetic existence of being can be in creative intuitionary mode. That can describe the creation of artistic objects. For example in music, rhythm and melody are created by an afflatus of inspiration. Here the materials for creation are transcended into the aesthetic of synthetic unity. Examples are the compositions of Bach and Handel which sublimate the senses to an aesthetic mode of experience, a subjective transcendental mode. In literature it would be, using a Barthesian term: ‘the writing of finding pleasure in the text’. In painting the artist would liberate the colors to newer realms of conception. For e.g. the melting clocks of Salvador Dali fused surrealism as an expression of potpourri of the existence of dream and reality.
The aesthetic mode of existence can also exist in the consciousness seen, felt or heard and where the sense of the self is transmuted to a mode of being that can be different, passionate, intense, and vibrant. Individual sensations are collectivized into an artchetypal—an experience where the ego is transcended from convention, prejudice and morals and norms. This can be classified as the existence of creative anarchy of being.
Adolf Hitler, aethetize, American Law enforcement, Andrea Lubitz, Brutality, Christian, clitoral complex, coprophilia, courtly love, Cultural Theory, decapitation, destructive-hero-father, Deviant, deviant gaze, deviant-phallic-complex, Ego, egomaniacical, Erotic, Existentialism, Father Phallus, Feminism, Gaze, German Mark, German Wings, Germany, Holocaust, Id, ideal father, India, innocent lamb, Intentionality, inverted-destructive-father-complex, ISIS, Jewish Vendetta, Jews, Judith Butler, Law, law of the father, Legal, lesbian phallus, literature, Lufthansa, Mahatma Gandhi, marquis de sade, masochism, melancholia, Methodism, mirror image, mother-of-desire, narcississm, Nazi, Nazi Germany Racist, necrophilia, Nirad C Choudari, Oedipal Misfits, Oedipus Complex, Osmana Bin Laden, philosophy, political, psychoanalytic literature, psychological rape, Psychonalysis, psychopath, psychosis, psychotic gaze, Rasputin, scatology, Self, Semitic, Sexuality of Gandhi, socially constructed, sociopath, Stagflation, Structuralism, sublimation, suicidal, Super Ego, symbolic world, taboo, Ted Bundy, The Autobiography of an Unknown Indian, the imaginary, the real, transgression, twin ego, Violence, voyeurism
The meaning of the gaze has changed from mere looking to intentionality for an appropriation or possession. Psychoanalysis has also grown in its stature from the days of Freud to revision by Jacques Lacan and also to incorporation of phenomenology, existentialism, structuralism, feminism and poststructuralism. Psychoanalysis is also conflated with Literature and Philosophy (there are tragic criminal psychiatrists inflicting psychological and physical violence on their patients which is especially the case in India) and its ramifications are analyzed in many fields like advertising, media and film studies and also queer studies.
What I am proposing to do in this article is to develop a new methodology for the gaze which I am going to classify in my own terms of psychoanalytic as the deviant gaze. Please note that the term deviant, in the common meaning of cultural lexicography means one who has radically departed from the rules, norms, culture of a mainstream society, and such one could be classified as being prone to criminal tendencies or also be a megalomaniac. At the outset I would also like to say that the term deviant has been methodoligized as a social, political, legal, medicinal construct. I am analyzing the term deviant from the modality of those concepts, its all pervading archaeology in the philosophic conception of language. But again I am in no way justifying deviancy but I would like to analyze deviants from the point of view of the epistemological rupture, a fission of notion, of the existence of the language to exist in one sense as a pretending-to-be-united-self and the other, the dictates of language as propagated by the all dominant law and legalisms of societal culture.
The personalities that I have selected for the deviant gaze are notoriously well known in the world. They are Mahatma Gandhi (The Father of the Indian nation), Adolf Hitler, Rasputin (a notorious, scandalous and licentious monk who attained suzerainty in Tsarist Russia), Ted Bundy (a criminal psychotic who brutally killed more than 35 young women and who was sentenced to death in America), Osmana Bin Laden (the name is too familiar) and the ISIS and also Andreas Lubitz who self did self suicide by crashing German Wings and killing all passengers on board.
Mahatma Gandhi needs no introduction. Starting his career in South Africa as a barrister, he returned to India and then took active interest in the independence movement of India, organizing many non violent revolts. Gandhism is synonymous with non violent form of agitation and pacific revolt. However one question remains; I am quoting a comment made by Nirad C Choudari in the ‘Autobiography of the Unknown Indian’. Gandhi indulged in ‘moral and psychological violence’. More historical studies are needed to analyze the facts whether it was Gandhi who secured Indian independence or the proletarians or the British so fed up that they decided to leave India. However at this juncture I am not interested in analyzing the political philosophy of Gandhi.
What I am interested in analyzing Gandhi was his sexual life. Though Gandhi was a moral puritan, his views on sexuality were idiosyncratic yet erotic and can be labeled as one type of deviant gaze. I know the so called followers of Gandhi in India will be furious and might deport me. But I don’t care. I also know that readers will want to give me evidence of Gandhi’s deviant sexual behavior. It is also important to know that Gandhi was married very early in life and his wife Kasturba died also died early. Gandhi was no sexual puritan and I would like to say that he was neurotic of a melancholic-phantasmagoria with masochistic and voyeuristic tendencies. I am furnishing some evidence from an internet article on Gandhi’s sexuality.
Gandhi’s Sexuality as quoted from the Independent
“The pre-independence prime minister of the Indian state of Travancore called him, “a most dangerous, semi-repressed sex maniac”
“It is the duty of every thoughtful Indian not to marry. In case he is helpless in regard to marriage, he should abstain from sexual intercourse with his wife.” Mahatma Gandhi’s Words
Gandhi’s sexual behavior is “Abnormal and unnatural” said: Jawaharlal Nehru First Prime Minister of Independent India. This has to be taken as being credible.
“While she is bathing I keep my eyes tightly shut,” he said, “I do not know … whether she bathes naked or with her underwear on. I can tell from the sound that she uses soap.” Mahatma Gandhi’s Words.
“Vina’s sleeping with me might be called an accident. All that can be said is that she slept close to me.” Mahatma Gandhi’s Words.
“It can’t, one imagines, can have helped with the “involuntary discharges” Mahatma Gandhi’s Words.
He had an almost magical belief in the power of semen: “One who conserves his vital fluid acquires unfailing power,” he said. Mahatma Gandhi’s words.
While in Bengal to see what comfort he could offer in times of inter-communal violence in the run-up to independence, Gandhi called for his 18-year-old grandniece Manu to join him – and sleep with him. “We both may be killed by the Muslims,” he told her, “and must put our purity to the ultimate test, so that we know that we are offering the purest of sacrifices, and we should now both start sleeping naked.” Mahatma Gandhi’s Words.
“One who never has any lustful intention, who, by constant attendance upon God, has become proof against conscious or unconscious emissions, who is capable of lying naked with naked women, however beautiful, without being in any manner whatsoever sexually excited … who is making daily and steady progress towards God and whose every act is done in pursuance of that end and no other.” That is, he could do whatever he wished, so long as there was no apparent “lustful intention”. Mahatma Gandhi’s words.
Eighteen-year-old Abha, the wife of Gandhi’s grandnephew Kanu Gandhi, rejoined Gandhi’s entourage in the run-up to independence in 1947 and by the end of August he was sleeping with both Manu and Abha at the same time.”
“While she is bathing I keep my eyes tightly shut,” he said, “I do not know … whether she bathes naked or with her underwear on. I can tell from the sound that she uses soap.” Mahatma Gandhi’s Words.
From this quote it is evident that Mahatma Gandhi was interested in a form of narcissistic-voyeuristic-masochism. It would be too ridiculous to assume that Gandhi was covering his eyes. Gandhi had a morbid fascination for the members of the opposite sex. In the beginning of this paragraph I quoted that Gandhi was prone to the eroticism of melancholia, voyeurism, masochism and narcissism. Though Gandhi’s sexuality did no harm as violence, I am sure that the women who had to undergo this ritual of sexual performance were humiliated. Gandhi’s sexuality can be termed as a kind of psychological rape on the women. It should also be noted that all these women who agreed to whims of the moral Guru were young girls. And I am wondering whether they were mature enough to make decisions for themselves.
Now what is melancholia and from where did this term spring from? Melancholia in psychological terms means: pining for an imaginary object. The system of courtly love was a fantasy of projecting the ideals of a lover into the realms of the imaginary. In Mahatma Gandhi we find that psychoanalytically Gandhi was not able to separate himself from his oedipal longing. But when Mahatma Gandhi enters the symbolic world of the language— (the world where language becomes symbolic and orders the needs of the body Lacan) from the imaginary (the imaginary in Lacan is a period of infancy when the infant learns the substitution of self from the body to an image) but here Lacan also advocates that the perceived unity of the self is only partial; the created self is in fact a disunity of the self. I would like to use a new term here that we as individuals develop not just a single ego but twin egos. One ego is conditioned by the parents, culture and social mores. Another Ego becomes a container for housing the feelings that arise from the unconscious which is called by Lacan as the other or the unconscious (Lacan has called this as spat out chewing gum). When Freud says the unconscious manifests itself as dreams, jokes and tongue slips, I would also like to say that the unconscious is present in one part of the twin Ego. In part of Mahatma Gandhi’s twin ego, the rupture of the Oedipus complex to the projection of others (desiring other women rather than the mother) is not fully complete. Oedipal traces are left as vestiges in the one part of the twin ego.
Gandhi’s peculiar role of coming to prominence and acceptance in Indian politics is borne out the conflict with the Ego and the Super Ego (Law of the Father) and an internalization and narcissism of melancholia of the ego to an idealized notion that a fictitious Father Phallus exists in a social and cultural ideal and he alone is fit as a noble saint or great soul to embark the nation to freedom and independence. Gandhi’s non violent ventures in fact have led to the injury, killing of many illiterate subalterns. I fully support Nirad C Choudari’s claim that Gandhi indulged in ‘psychological and moral violence’. It’s only curious note that sometimes the innocent crowd went berserk and this is specially the case of the Chouri Chouri incident when British policemen torched alive. The notion of melancholic courtly love is fictitiously idealized to a non existing Father Phallus. The Father Phallus is appropriated into the Ego and becomes sublimation for a political struggle against the British.
What about the notorious inner sexual life of Mahatma Gandhi? I would like to say that Mahatma Gandhi is crouched in the complex of the Clitoral Complex. The Clitoral Complex is an internal narcissism, eroticized as a desiring mother archetype. However the Law of the Father, The Father Phallus or the Super Ego interferes with the fantasy and allows the fantasy to be materialized with taboos. The desiring mother can be possessed only in partial; rupturing her would lead to an incestuous ego. What is allowed is, sanction to be a Bacchanalian Gaze of a voyeur. My concern here is the callous way in Gandhi used young girls and that too his own relatives. It’s preposterous to imagine that one can sleep with nude girls without being aroused. What about the freedom and identity of the girls to retain their dignity? The problem with psychiatry in India is that it is solely empricized as the gaze of the Doctor and the Clinic. Philosophy and Literature are its aliens
Everyone is familiar with Adolf Hitler and the host of racial crimes which he perpetrated against the Jews as the holocaust. Very little is known about his parentage. I was able to research the Jewish Library. His mother was a German maid who worked in a wealthy Jewish family. Hitler was born out of their fornication. The Jewish Library boasts that DNA tests done on family members Hitler prove that he has links with the Semitic race.
It’s fascinating to research Hitler’s sexual life. We can at the outset conclude that sexually he was masochist and politically he was a racist. Some writings also claim that he was impotent with a penchant for being urinated and defecated upon (coprophila). I have also read that he was fond of nude woman beating him black and blue. However I would like to say that the writing on Hitler’s sexual life is by no means unanimous at there is no consensus. I would like to classify Hitler as being prone to the disease of a deviant-phallic-complex. At the symbolic level (I am using Lacan’s terminology) when the being becomes separated from the mother -of -desire to the all consuming language which wants to maintain the permanence of the self there was no Father to idealized. What emerged from this psychic exchange was a desire for revenge against the biological father. This can be contrasted to the Fatherly love of Oedipus for his surrogate father. This was further exacerbated when Hitler was denied entry into art school whose teachers were also Jewish. To make matters worse, post world war one Germany had hordes of affluent Jews while the majority of the Germans lived in starvation and penury owing to debt repayment and the stagflation of the German Mark. All this became internalized in Hitler as Jewish vendetta and became melancholized as a thanatic-complex (meaning a desire to inflict violence and brutality and extinguish a whole race). Please note that I in no way am a Fan of Hitler but we are also some times victims of realizing that we have a stable self. The self for all commoners is a tight rope walk act which requires balancing and exercising significations which go in harmony with social mores. An intellectual rebellion can make a person a creative with critical deviancy that does not harm the society. We have to be always on the guard of authoritarianism and conformity in the so called democracies and critically aesthetize the notions of democracy to creative sublimation ( process of translating baser desires to art and other modes of expression).
Rasputin is too familiar and too famous. He was a Russian peasant who trained himself in mysticism and was able to cure the son of the Tsar who was suffering from hemophilia (a claim which I do not fully believe). But anyhow that gained him permanent entry into the Russian royal household and biographical depictions portray him as sleeping with the women of Russian royalty. Psychologically we can portray Rasputin as charismatic and a one who was sexually straight but being a heterosexual. All men who become released from the Freudian Oedipal complex have sexual desires for many which are heterosexual. Though heterosexuality is not sanctioned morally or ethically it goes on as hide- and- seek behind closed bedrooms, secret places, and luxury resorts and in shanties. Heterosexuality also enjoys the legal sanction in many countries and blends with the maxim: “do it while you can but don’t get caught.” In a country like India, one can be arrested and charged under the crime of immoral traffic; the Law of Immoral Traffic sad to say is an obsolete law, very British in Victorian morals and purity. A heterosexual gaze is accepted in the fringes of modern society and Rasputin in those days was fortunate to have opportunities to utilize it. The feminists of today are very critical of socially sanctioned heterosexuality and feminist philosopher like Judith Butler has suggested other forms of gaze for the women like the lesbian phallus, a gaze which can signify feminine eroticism especially of a lesbian ilk.
I happened to read the biography of Ted Bundy by chance while casually browsing on the internet. Ted Bundy was ill reputed as a criminal and a psychopath or more aptly a sociopath. Let’s look into Ted Bundy’s past to understand the psychology of his violence. Ted Bundy was the son of an illegitimate father and mother who later on married. Ted Bundy’s childhood was based on a strict Methodist upbringing. There are evidences to show that Ted Bundy was prone to pornography and use to scavenge dust bins for sexually explicit photos. Ted Bundy was studious in studies and also was handsome. He had many affairs and sexual escapades. However all this did not satisfy him. He embarked upon sexual acts of brutal violence. The women whom he used to select were young, and vulnerable. His famous ploy was he while confronting these women he used to present himself with a sling and pretend that he was injured and needed help. Unsuspectingly some of the victims used to oblige him and then he use to batter them with an iron object and sometimes also decapitate them. During certain times he used to revisit them and indulge in necrophilia (sexual copulation with corpses). He was also fond of decorating his victims with makeup, usually that too on decapitated bodies. Ted Bundy also took precautions not to use guns and also gloves. He left very few clues and it’s tragic to say some of his sadistic crimes have not been solved. It’s ironic that the American law and order though being so sophisticated took surprisingly many years to catch him.
Ted Bundy can be suffering from a psychosis of an inverted –destructive-father-complex. In Ted Bundy’s case while being castrated from his mother and entering the symbolic realm of language (Lacanaian sense) and the law of the phallic father, he internalized the image of the father with desire for the death drive or thanatic drive. The psychic separation of the Ted Bundy from psychological weaning of the mother was marked by injury to the ego as the loss and the not-accomplished. This psychological weaning, marked by loss and injury to the ego, manifested bizarrely as gruesome, sadistic violence, wanting to incarnate the diabolic on innocent unsuspecting women. It’s also questionable to ask whether strict enforcement of Christian ideals especially Methodism can trigger individual responses to be deviant. For most of us whether we know it or not or we as conditioned beings, tight rope walk our self -circuit to adjust the social arena of the self. But a sociopath like Ted Bundy has a signified disunity in the already conflicting unity to be a self. In Ted Bundy’s case, the crimes were societal and not racial like Adolf Hitler’s.
Osmana Bin Laden and the ISIS
Osmana Bin Laden and the ISIS are dubiously famous for inflicting crimes on non-violent, peaceful so called democracies, a claim which I do not totally adhere to. Osmana Bin Laden and the ISIS are technically speaking in Freudian language Oedipal -misfits that are violently castrated. They have destructively abjected (term in psychoanalysis meaning one which one violently rejects) and they have replaced it with destructive father prone to the thanatic drive or the death drive. The naively assume that this father hero ideal exists somewhere mythically ( really) as an authoritarian, dominant and a father who wants inflict violence on others who want to be deviant but culturally creative through sublimation processes. This is especially true of Charlie Hebdo whose cartoons on Prophet Mohammed were in the lighter banter of comic humor. For them courtly love as melancholia is displaced into egomaniacical drives of cruelty, brutality, narcissism and sadism which will make even Marquis De Sade as innocent as lamb that was slaughtered.
Andrea Lubitz became famous in contemporary society for all the wrong reasons. He was the copilot who locked the cockpit and plunged German Wings (a budget carrier for Lufthansa) on to the French Alps, tragically killing all on board. There are reports to show that Andrea Lubitz had undergone psychiatric tests which reveal mental depression and ignoring them, the German Wings gave him a clean (s)(c)hit to fly. Andreas Lubitz was suffering from the obsessional father complex. The super ego or the In the Name of the Law of the Father became internal narcissism of suicidal or death drives. Andrea Lubitz also had a very poor notion of the self. This self can also be in psychoanalytic terms as the person’s other or the unconscious. Andrea Lubitz childhood is read to be a normal one with happy parents. Andreas has projected as destructive-hero-father figure into his self and wanted to go at any costs to accomplishing it which involved the tragic death of innocent passengers. To the tragic irony of humanity, this father figure like all courtly romances is entirely fictional and a person like Andrea Lubitz has accepted as this something, being real or tangible.
Aestharsis, aesthetic, Affirmation, Albert Camus, Allegory, Angst, Asethopic, Beatific, Existentialsim, Extended Metaphor, Figurality of Language, Gratification, History of Language, History of Metaphors, History of Tropes, Literary Theory, literature, Mysticism, Negation, Occult, Ontology, Phenomenology, philosophy, Plato, Plato's Cave, Poetic, Religion, Sartre, Sisyphus, Structuralism, Subjective, Theism, Transcendental
I am proceeding to dissect the Philosophy of Figuration in Ontological terms. I do not really know the roads which this article would take but I am taking the plunge as my mind makes me swim to ocean depths. While reading Derrida’s Of Grammatology, I became puzzled by the quotation of an Egyptian scribe: “Oh Sun God Samas let my writing be an illumination like yours (it’s a simile but I read it as a metaphor)”. This statement has astonished me! I would like to connote that there is an occult, theistic, and thaumaturgical aspect to this symbolism. A metaphor of this sort has made its creation in a society that is reverentially theistic and extends its symbolism to transmogrify the transcendental. The occult aspect would be a rendition of the mystical, the enigmatic, and the magical to a process of symbolization. The manifestation of the thaumaturgical would be the mental possession of the scribe of symbolization of the transcendental, a magic-mythological interference of symbolism and its merger in the subjective and transcendental realms. The metaphorization of the scribe of wanting his writing to be illumined by the Sun, in the Philosophy of the trope has an ejaculation of theism of religion, wrapped up in the subjective imagination. Here I would like to use I. A. Richard’s Language, the transfer of the image—the writing (which forms the tenor of the metaphor) is an act of the occult and it is transferred to a transcendental realm of wanting to be merged with the illumination of the Sun ( which becomes vehicle of the metaphor). The creation of this metaphor by the scribe of Egypt is imagination coupled with the mystical sense of being devoted to the religious. A metaphor of this sort having religious significance would be in ontological terms: trans-phenomenological and transcendental in beatific deism. Once the aesthetic image is created and its meaning of symbolism transferred to the occult realm of the uncanny, the symbolization attains a magnitude of being realized as a ritual in a religious function by the scribe. But let’s also analyze the metaphor of the Egyptian scribe in structuralist terms. The term: writing to be illuminated like the Sun carries the signifier writing, with the signified, illuminated Sun. The signified, illuminated Sun is religious, mythical and transcendental and has an objective purpose to maintain the anthropological and sociological ethos of the society. The signified: ‘illuminated Sun becomes’ empty and non-existent when put in the garb of structuralism. However for the Scribe the coinage of the metaphor in ontological sense is in one way transcending the self from the subjective to a subjection of transcendental consciousness. I am fascinated by an enquiry whether the creation of the metaphor by the scribe would involve the transmigration to an aesthesis of experience? The fetish for imagination would fuelled by the spiritual. However the scribe is experiencing the aesthetic through a spiritual manifestation. This is an interesting thought in the ontology of evolution of the metaphor. Next I would like to utilize Plato’s allegory of the Cave (an extended metaphor) for scrutiny. In Plato’s metaphor of the Cave, an extended metaphor, the metaphoric excursion is intensified to a newer realm of intellectualization, identification with transcendental in a more erudite sense. Let’s examine Plato’s allegory of the cave. There are hordes of people who are blind to the sunlight; on the other side of the cave, there are some who are standing on the wall of the projecting cave and who can see shadows of the sunlight. What Plato meant to depict in the allegory of the cave was that the cave has a semblance of form, of an external perfect reality and the cave is its imperfect copy. In an ontological sense, Plato has also resorted to the symptom of bad faith, when he tries to exorcise the existentiality of consciousness to a projection of a glorified transcendental realm. In the allegory of the cave as an extended metaphor, Plato also experiences the metaphoric in a beatific spiritual sense of the occult. There is a refined sense of the Platonic, without a carnival of seeking gratification of the senses to be in the dialectic of the aesthetic. Plato’s extended metaphor of the cave when analyzed structurally, translates the ideal in the signified to a death in the rational sense. The decoration of language in metaphoric terms to an idealized other as an objective state can be his Hellenism to pursue an ideal to a transcendental other. It’s a very long time that in the history of metaphors that the metaphor emerged from the spiritism of the transcendental other to exult a creative anarchy of the existential in a dystopia of nihilism where the subjective as the chaotic and the transcendental become existentially aesthetic and nihilistic. This transition to experience the Diaspora of the human mind in nihilistic yet aesthetic terms without an exodus to a promised land of the transcendental other has taken place in the writings of Philosophers Camu and Sartre. For further exposition, I would like to analyze Camu’s retranslated metaphor: ‘The Myth of Sisyphus’. Camu in his epoch making work: ‘The Myth of the Sisyphus’ transcends the Philosophical problem of Suicide evokes a realistic, nihilistic authentic experiential and aesthetic mode of human living. The irony of angst can be yet an experiential autonomy and the pleasure of gratification can be an aesthesis of affirmation. Though Sisyphus is condemned by the gods to carry a heavy boulder uphill and to find it miserably rolled down and to be rolled up—Sisyphus has to overcome the problem of Philosophical Suicide and authenticates his life in an angst of negation or a surplus of gratified affirmation. Metaphorization within the trajectory of existential literature and philosophy transcends the sense of the metaphysical sublime to a lyrical intensity of the body and the being to experientialize—I use a new term AESTHARSIS a combination of aesthetics and catharsis. I define aestharsis to an experientialism of angstual negation of an experience or a gratified affirmation of an experience. I would like to also post-structuralize the term aestharsis. Sartre in his existential literature was more concerned about negation of the being. But the being can also experience gratification and affirmation. Aestharsis in post-structuralist terms would have a transcendentality of artopic (term coined from poetry dystopia) a subjective, beatific realm of the personal to an experience and it can be never be void but a nihilism which affirms or negates.
It was the renowned Philosopher of Russia, Michael Bakhthin who propounded the Philosophy of the Carnivelsque. He analyzed the Carnivelsque from the Novels of Dostoevsky. According to him the Novels of Dostoevsky have a conversational part of the character as distinct from the novels of Tolstoy. The novels of Tolstoy infringe on the characters with his knowledge, philosophy and what not and blah blah. Dostoevsky has freed this element of the novel and has produced characters that are possessed with the subliminal of the interiority and the consciousness of projection of external sensory events into a puzzle of living for existentialism. Now what would Bakhthin’s dialogic mean to us in everyday life? In Bakhthin’s thought it would mean epiphanazing about everyday occurrences. May be while shitting, you had an epiphany. May be while crossing the road, you met a stranger that was blind, and you helped him to cross the way. May be you jotted life’s harsh experience into tropes of satisfaction. That would be conversational as the Dialogic. May be you are successful, yet you aspire to make readers come closer to your hedge. That would be a dialogical conversation.