Panic or the nature that comes

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Panic or the nature that comes

Suspension, Time

Panic is suspension. But suspension is not a mystical rupture, it is not a vertical axis of time, an apocalypse. Suspension is a turnover. It is the turnover of what is forthcoming. Panic is the very forthcoming of nature.

Panic is an affect of what is forthcoming, of what is to come. The striking effect of panic consists in the fact that the sense of time is conceived from the outside. Time is conceived from the outside. Conceiving itself from the outside, time is conceived as time. The sense of time discovers its origin, it realises its origin in its own eye, its own sense, its own hearing. Panic is silence. When the hearing of time ceases to resound, time itself fades to silence. When the movement of the sense of time comes to a halt, time itself freezes. Panic is the paralysis of the sense that made sense of itself.

All of a sudden, we sense there is time and time stops.

But why this sensation? We sense time all of a sudden? Why does the sense of time sense itself? Why does time rush on, while coming to a stop? (Calm before the storm? The storm of time.)

Why is this called panic?

The god Pan, the presence in the very beginning, the presence of the beginning, does not designate some archaic state of presence, an all-encompassing, everywhere dominant, unfathomable and obscure substance. The presence-in-the-beginning is a presence in the turn itself, in the turnover, in the abrupt collision with one’s self, in the infinitely narrow and boundless space outside the skin, before the skin, at the very boundary of the skin.

Boundary of the here-present: so up-to-there-present to the surface, the pores and the outside of the skin, on the up-to-here side of it, beyond ourselves and before ourselves, that we have ceased to sense the mystification, by means of which we have turned it into something supersensual and supernatural. 

We have ceased to sense it, yet it senses us. It makes sense of us. It conceives us, is us: exists us.

Panic is the touch of the here-present. The up-to-there-present or the up-to-here-present. Everything freezes. Everything is at once in motion and in calm. Do you sense the movement of the microscopic bodies within us, the bacteria, the microbes, the blood vessels, the growth of cells, the zygote? Do you sense? No void. The infinite solitude of reason is inhabited with presences. 

Panic reveals what is always already present, the immanence itself we have ceased to know. 

The suspension of panic is a sudden revelation of what has always been present, of the forgotten inhabitants, of the archaic hereness of nature. Yet, the archaic is not some primitive substance, a primitive and rudimentary source. The archaic is proximity to the ἀρχή, to the beginning, and the beginning is always a division, a differing, a technique of the unimaginable. Apeiron, the boundless one, is rotating vortex, δίνη. The beginning is a surge of time. Panic is the unity of the frozen ordinary and mechanical course of time and the forthcoming surge of the time of the beginning – the Aeon [αἰών], the here-present as forthcoming.

The god Pan inhabits time.

Boundary, Flow: Desire

The god Pan is on the brink of time.

The god Pan is at the very boundary of time.

Pan is the boundary itself.

Pan is son of Hermes, god of the boundary. Pan is also son of Dionysus, god of difference and equivalence, of the Multiple within the One and the One within the Multiple. Through the god Pan flows the god-Messenger, the god-Mediator, but also the god-Rupture, the god who is torn apart by the titans and who alone inaugurates the sacrificial tearing apart of the presence, the god who lives the tragic impossibility of the One.

Through Pan also flows Eros. He, the Goat-Hoofed One who inflames women, who inflames men, who inflames all sexes of all beings, is god of desire, but also god of pleasure. He is not a melancholic god of ruined desire, he is the ithyphallic god who knows no bounds. This is why he bends time and times knows itself.

Pan, the Goat-Hoofed One, is god of beings that inhabit him. His voice, his sense of smell, his hearing, his sense of instinct rules over the Forest.