No More Learning

. . souls are without force and power and energy of their own. They are bent this way and that by their fateY
Anyone looking for proof that the Buddhist doctrine, in precise analogy to the Stoic, is based on an ontological 'local government reorganization' that strictly separates what I can achieve from every- thing else can find it in Buddha's polemic against the teachings of Gosala. According to these, every creature automatically proceeds through all the evolutionary stages - the necessary 84,000 incarna- tions, or in other accounts even the same number of mahakalpas or world cycles. Every life form and stage of existence shows through itself how far the process has advanced for it; asceticism can therefore be a consequence of development at best, but never the reason for it. Buddha could certainly not accept this. By attacking Gosala's equa- tion of being and time, or facticity and fate, he secured the space for his opposing doctrine based on the acquisition of redemptive knowl- edge - and thus for the acceleration of liberation. Only thus could he proclaim the elimination of the ontological blockade through insight. Needless to say, Buddha's insistence on the possibility of a more rapid emancipation was in keeping with the spiritual needs of his time. From then on, the time of inner exertion was meant to overtake the sluggish time of the world. Where more advanced civilization begins, people come forward who want to hear that they can do something besides waiting. They look for proof that they are moving themselves, not simply being carried along by the course of things like the rock on the imperceptibly flowing glacier. 26
The doctrine of rigorous determinism must have offered its adepts a seductive gratification, for it lasted for almost two thousand years in the ascetic Ajivika movement before dying out in the fourteenth
231
of niyati
EXAGGERA TION PROCEDliRES
are a sort
shown that there is nothing they can do - aside from accepting what is the case and watching things take their course. The asceticism of Gosala's companions consisted in keeping up their strike against all feelings of desire or ability for a lifetime; the general Indian rejection of the phantoms of the ego may have helped them in this. One notes with a degree of amazement that ancient India provided the setting for the appearance of the first positivists.
Solitude Techniques: Speak to Yourself!
The second of the aforementioned preconditions for existence in recessive subjectification, the regulation of language, must be strictly applied and constantly reaffirmed, as the adept can only sustain their efforts on the path to self-governance if there is a constant flow of sta- bilizing information from the closed language game circle of salvific and practice knowledge. This requirement is fulfilled through the establishment of a methodically regulated praxis of conversation with oneself. Here, incidentally, one can easily show how and why the practising life, contrary to what popular cliches about the mystical or supra-rational quality of spiritual processes might suggest, depends very significantly on rhetorical phenomena that have been turned inwards, and that a cessation of the endo-rhetorical functions - aside from such rare states of meditative trance as samadhi - brings about the end of spiritual life as such. What is known as 'mysticism' is, for the most part, an endo-rhetorical praxis in which the rare moments without speaking have the function of fuelling endless words about the wonders of the unspeakable.
From the universe of endo-rhetorical methods - which are aug- mented in theistic practice systems by prayers, ritual recitations, monologies (one-word litanies) and magical evocations, which do not concern us here - I shall highlight three types without which the existence of recessively stabilized practice carriers would be incon- ceivable. Thomas Macho's concept of 'solitude techniques' can be applied to all these forms of speech; the term refers to procedures whereby humans learn to keep themselves company in retreat. 27 With their help, the recessively isolated manage, as shown by the history of hermits and countless other secessionaries, not to experience their more or less rigid self-exclusion from the world as banishment. Instead, they mould their anachoresis into a salvatory concentration
232
are
FIRST ECCENTRICITY
consists, as in the 'self-doubling' of the contemplator. It offers an indispensable stratagem for all who are halfway along the practice path: it shows them a way to be in good company after withdrawing from the world - at least, in better company than would be available to the withdrawn individual if they
remained alone with themselves undoubled.
Self-doubling only makes sense if it does not produce two symmet-
ric halves - then the contemplator would encounter their own identi- cal twin, who would confront them again with their muddled state in a superfluous act of mirroring. Those who practise successfully rely without exception on an asymmetrical self-doubling in which the inner other has the association of a superior parmer, comparable to a genius or an angel, who stays close to its charge like a spiritual monitor and gives them the certainty of being constantly seen, exam- ined and strictly assessed, but also supported in case of a crisis. While loneliness makes the conventional depressive sink into the abyss of their insignificance, the well~organized hermit can profit from a privi- lege of notability, as their noble observer - Seneca sometimes calls it their custos, guardian - constantly supplies them with the feeling of having a good companion, in fact the best, albeit while under strict supervision. In the Benedictine Rule, the friars were reminded that a monk must know that he is watched (respici) by God at every moment, that he must take into account that his every action is wit- nessed from a divine observation point (ab aspectu divinitatis videri) and constantly relayed upwards (renuntiari) by the angels. 28
This plausibly shows how recessive subjectivity can develop into a forum for intense dialogues, even passionate duels between the self and its intimate other. As the Great Other only gains a clearer pres- ence through retreat from the multiplicity of daily themes - a proce- dure from which psychoanalysis and related therapeutic techniques also profited in the twentieth century - the withdrawn individual gains mental intensity by isolating themselves monothematically. They learn from their inner other who they themselves are meant to be, and their daily self-examination tells them what state they are in. One must admit, however, that in this arrangement they remain a split subject for the meantime - they live as a solitary, perhaps not quite coram Deo, but under the gaze of the master or angel whom they fear disappointing. At this level of concern for oneself, one cannot yet speak of any unification with the Great Other or a dissolution of the duality between real and ideal self, as taught in Neoplatonism and the Indian schools of non-duality.
233
EXAGGERATION PROCEDURES
Endo-Rhetoric and Disgust Exercises
There are essentially three forms of speech that can be given at the inner forum as part of the recessive subject's psychogymnastic exer- cises: firstly, separation speeches, which are devoted to reinforcing the recession; then training speeches, with which the practising person seeks to improve their spiritual immune situation; and finally vision speeches, which enable the contemplator to direct their gaze at the whole and to the heights - and from imaginary heights back down to the depths.
Speeches of the first type are especially important for the stabili- zation of the recession, as they fight the practising person's inclina- tion to regress to the experiential mode of the worldlings. It is clear enough that the position of exclusive self-concern is existentially far more improbable, and thus in far greater need of cultivation, than the formerly practised lifestyle of unspoilt participative pluralism, where individuals were allowed to unburden themselves via group drift, collective curiosity and mediocre diversion. Heidegger, follow- ing Kierkegaard's example of a philosophical insulting of the audi- ence,29 famously described the modus essendi of this form of self in his analysis of the 'they' in Being and Time: everyone is the other, and no one is themselves. He went in search of a path to authenticity that would no longer lead through a withdrawal to the enclave, but rather through a renewed participation in the historic 'event' that is elevated to the call of being. As long as the spiritual call to withdrawal applies, however, nothing must be fought more ardently than the constantly reappearing inclination to find ordinary life with its little refuges and communitary anaesthetics attractive. Whoever starts dreaming of the joys of ordinariness again after their withdrawal is spiritually lost. That the primitive truth of existence in normal situations, the par- ticipative embeddedness in natural and co-personal circumstances (as post-metaphysical spherological analysis explains with comprehen- sive descriptions), must be sacrificed is part of the price of life under increased vertical tension. This context demands the denaturing of normality and the transformation of the improbable into second
nature.
Attacks of homesickness for the lost normality can be remedied
through endo-rhetorical exercises from the angle of disgust arousal. They are effective because they fight the root causes of the temptation to find, on occasion, the external world left behind attractive. Thus Marcus Aurelius notes:
234
FIRST ECCENTRICITY
bath seems you of sweat, scummy is every part of life and every kind of
This shows in a highly suggestive manner how the genesis of the external also includes ethical and affective distancing mechanisms. Sensory disgust arousal is assisted by disillusioning and disenchanting analysis:
Altogether, human affairs must be regarded as ephemeral, and of little worth: yesterday sperm, tomorrow a mummy or ashes. 31
In this context, ancient atom theories find their moral place: they show how all phenomenal life is based on momentary groupings of particles. In the long run, only the spiritual soul can confront the vanitas of the particle flurries. One need hardly point out how much Buddhism owes to the use of the atomic theory, and more generally to the analytics of the composite - and how strongly the obligatory motifs of disgust arousal and disillusionment affected it. The doctrine of the not-self (anatman) so characteristic of Buddhism likewise has less of a theoretical than an aversive purpose: it persuades its adepts to accept that even if there were such a thing as the self or the soul, these would be dissoluble - which is meant to put us off the whole thing from the start.
The contemplation of organic metamorphoses goes a step further:
Observe every object and realize that it is already being dissolved and in process of change, and, as it were, coming to be from decay or disper- sion, and how each is born, in a sense, to die. 32
In this context one can appreciate Ovid's achievement, the poetic retrieval of transformative phenomena. It was the honour of poetry to protect the space of normality from devastation by a disillusion- ing analysis that had got out of control. In addition, there is a wealth of self-admonitions intended to render any affective attachment to the non-own impossible through constant exercises in separation and disaffection - recall Epictetus' suggestion to parents not to kiss their child without bearing in mind that death could take it away from them the very next day. The practising person had to have such maxims of self-admonition and self-training 'to hand' day and night, like a spiritual first aid box - in the terminology of the school, such mentally handy material was called the procheiron, and whoever still speaks today of having some thing or other 'ready' is quoting the conventions of a lost practice culture from a distance.
235
with can
of Hinduism, Buddhism,
Christianity, spiritual Islam and others. We are all familiar with images of Indian sadhus meditating next to pyres on cremation grounds (shmashfma). For the notorious Aghori, who fall into a trance state while sitting on corpses, the cemetery symbolizes 'the totality of psychomental life, fed by consciousness of the "1"'. 3-' Shaivite extremists insist on eating and drinking from the skulls of Brahmans - and noisily bearing witness to it. One can easily imagine what they say to themselves in their inner monologues on the charnel ground: 'You must transcend all this. ' Those with a Catholic upbring- ing will remember the Ignatian exercises, which constitute one great rhetorically structured persuasion of the meditator to participate in the passion of Christ and turn away from the recklessness of worldly life. In the Protestant camp, in Puritanism, the believer's day is struc- tured by admonitions to withdraw from worldly temptations. Most people are familiar with the ominous processions in Shi'ite Iran, where grown men walk through the streets of their cities lamenting and bleeding, striking their heads with broad knives amid monoto- nously tormenting monologues to commemorate the martyrdom of Husayn.
There is no need to list examples for the methods of immunization and training speeches, or for vision and worldview speeches directed at one's own intellect. The two are closely connected, as the striving for a transvital self-securing beyond death aims directly for the highest- level symbolic immune system. In Stoic doctrines, this is presented as the totality of nature: dissolving into it must be viewed as the highest form of integration, even if it is accompanied by the disintegration of that conglomerate of atoms which I provisionally think of as my body. In Christianity, by contrast, death is understood as a transition from this life to eternal life. In those spheres dominated by the idea of karma, the final immunity is attained by disabling the guilt-driven causal impetus; thus only a life that had completely ceased to produce suffering would be safe from the repercussions of those products. In this sense, Nirvana refers less to a place than to a state in which all injury and contamination by the effects of being has ceased.
To consider such ideas of dissolution, transition and final immobi- lization existentially plausible, the practising would constantly have to call to mind their own finitude and endo-rhetorically anticipate its sublation into absolute immunity in keeping with the conventions of their cultural area. In doing so, they speak to themselves from the
236
PROCEDURES
FIRST ECCENTRICITY
to as if were no others. subjectivity always private tuition from the universe, from God, from Nirvana. The three absolutes would be bad teachers if they did not encourage their students to view the impossi- ble as if it were close enough to touch; but they would be equally bad if they did not occasionally threaten to end the tuition if there were no
clear improvements in performance.
The practising life is thus a continuum of self-persuasive acts.
Without these, nothing whatsoever can happen among the practising, not even those who have devoted themselves to a largely non-verbal mode of practising, as is the case in the majority of Asian school systems. Many doctrines incessantly emphasize the vast difference between the desired inner states and the rational level with its linguis- tic reference points. Nonetheless, the cult of non-verbalizable states drifts towards an endless stream of speeches on stages and nuances of ascent. All exercises, be they of a Yogic, athletic, philosophical or musical kind, can only take place if carried by endo-rhetorical proc- esses in which acts of self-admonition, self-testing and self-evaluation ~ in line with the criteria of the respective school tradition - play a decisive part, and with constant reference to the masters who have already reached the goal. Were this not the case, recessively isolated subjectivity would return to its diffuse initial situation in a very short time, mingling once more with uncultivated conditions.
The Inner Witness
One of the particularities of enclaved subjectivity, as noted above, is the technique of self-division that made anachoresis grow into the borderline case of an inwardly withdrawn art of being in good company. A deeper self-analysis by the withdrawn subject, however, shows that the doubling of the practising person to yield the observed self and the observed Great Other cannot be the final state. The dyadic relation between the recessively isolated soul and its inner partner transpires as a figure predicated on an anonymous consciousness underlying both poles. The dialogue between the ego that subjects itself to the exercise and its mentor, who supervises it, also includes the inner witness, which is always already present at the exchange of the two as a third factor. The discovery of the mental space's triadic structure simultaneously initiates the integration or transfusion of the Great Other into the ego. For it would always be hopelessly ahead of the dyad's ego pole if there were not some bridging third element,
237
EXAGGERATION PROCEDURES
that field-shaped witness consciousness which spreads itself neutrally across the poles of the inner dyad.
Through continuous practice under the gaze of the Great Other, the pathological ego of the anachoretic beginner, who can initially only be a nuisance, a source of suffering and a quasi-external object to themselves, increasingly gains a share in the presence of the witness. It is this presence that is reinforced in the meditative exercises of the adepts. The autoplastic effect of practising ensures that the witness consciousness ingrains itself ever more deeply in the contemplator'S bodily memory. By increasingly liberating itself from its pathological traits and de-reifying or de-objectifying itself (which comes to the same thing), the initial ego gets the unconditional presence of the witness on its side. With time, therefore, it can shed the pathological habitus of being seen by the Great Other. Among the advanced, this extends to the point where it might seem to them as if their first ego had died off and been replaced by a self that is at once supra-personal and more native.
One thing, at any rate, is certain: only a strengthening of the witness can bring about the integration of the meditator and prevent their regression into possession by the Great Other. The history of fanaticisms shows that such regressions are the order of the day in 'religions'. Fanaticism makes the triadic field implode - with the pathological ego eliminating the witness by directly appropriating the position of the Great Other in order to act in its name. In the light of this diagnosis, it becomes clear how far our claim is valid that 'religion' is nothing but a misunderstood mental practice system, and often a psychodynamically derailed one based on half-price asceti- cism, where beginner's mistakes and aspects of pathological subjec- tivity are elevated to the essence of the matter. The two expansionist monotheisms are naturally most at risk from such fanaticism, in so far as they do not make their quality as practice systems sufficiently clear to their adepts. They often present themselves on the didactic surface as a purely confessional matter, thus opening the door to pathogenic error: then desertion from the failed ego formation leads straight into possession by the Great Other. Whenever one sees monotheis- tic populism at work, it is another case of a mental practice system concealing its true character: once again, a training programme has passed itself off as a 'religion'. Then it is hardly surprising if agitation outstrips introversion. Indeed, one can wonder whether the modern effect known as 'religion' perhaps ensues only when an ethical prac- tice programme is turned to the purpose of collective identity forma- tion; in this way, spiritual exercise changes from a demanding form of
238
FIRST ECCENTRICITY
Inquisition Against the Ego
In the same context, we can expound a common trait of all practice systems developed from the position of recessive subjectification - I am thinking of the ubiquitous, dramatic warning to apprentices to avoid the temptation that comes from an excessive ego relation. One could almost speak of a worldwide inquisition common to the Mediterranean and Middle Eastern monotheisms as well as the Indian and East Asian systems. Since the emergence of ambitious forms of existential acrobat- ics, there are notably unanimous warnings in East and West alike of the danger that humans could get stuck to their ego - or 'little I', as some call it - and thus fail to take their true place in both the cosmic hier- archies and their own social contexts. The global spiritual conspiracy against the ego is not without a certain irony, as it stems from the same movements that spawned the ego phenomenon in the first place. If there has ever been an ego that made itself the measure of all things, there can be no doubt that it was first and foremost in the radius of the egotechnic procedures described here - and only secondarily on the side of the world-people who fall prey to games of power and prestige.
The oft-cited ego is itself the shadow of enclavement - and plausibly enough, it steps into view because, after the ontological local govern- ment reorganization, the excluded self as such becomes conspicuous. As soon as the recessively isolated subject turns around, it becomes aware of its shadow - which falls, understandably enough, on the entire 'rest of the world'. If this is noted, it is inevitable that the indi- vidual will be shocked and accuse itself of casting such a monstrous shadow. As soon as priests and master teachers seize this observation, the accusation is passed on to all mortals - even the majority of poor devils to whom it has not even occurred to have an ego.
As far as the ordinary vanity of mortals is concerned, something that is so eye-catching for spiritual persons, it is generally not an indication of an increased ego relation, but rather of the possession of individuals by collective idols and their more or less naive efforts to become like them. In reality, the phenomenally conspicuous 'egotism' of world-people shows an overwhelming of the psyche through an illusory image of the other - which is why it is usually simply a mis- understood form of invasive altruism, an obsessive need to shine in the eyes of their parents or the tribal elders.
239
as
EXAGGERA TION PROCEDURES
are
trast, conceal actual practice
are founded on endavement - extending all the way to systems of 'subjective idealism'. Small wonder that they could only flourish under the protection of the archaic class order - most obviously in ancient India, where the tendency to flee from social restraints took on epidemic proportions early on, and could only be calmed through the integration of spiritual withdrawal into the normal course of life, as a form of retirement. Thus it was part of the standard Brahman's career that the married father or the mother of a family, once they had fulfilled their duties as students and parents, prepared in the third phase of their life for 'withdrawal to the woods' (vanaprastha), then finally leading the life of a wandering beggar (bhikshu).
In Christian times, the evasions of recessive subjectivity had to be balanced out with strong communitary counterweights, in particular the obligatory exercises in humility, whose basal paradox - reaching the top through degradation - is all too familiar. It was therefore indispensable for the internal stabilization of spiritual egotisms that they resolutely, even fanatically deny being such programmes from the start. One identifiable symptom of this denial is the beggar's exist- ence, which became characteristic in both the East and the West of the antisocial or 'houseless' ways of life. In this historic compromise between withdrawal from the world of humans and participation in its surpluses, the radically practising had found the suitable form to persuade themselves that their methodical isolation was in fact a mode of living in the humblest possible way.
Entirely in keeping with this, the cutting-out of the inner region from the continuum of the existent marks the beginning of a pathos- laden compensation programme against both spiritual and profane egotism, without making ethical secession credible or even merely tolerable either for itself or in social terms. In short: the recessive subject has scarcely been successfully excluded and elevated to its exceptional ontological status before it becomes the object of a tire- less propaganda of humility and self-abdication. Here one should no longer imagine that before which it humbles itself - the divine, the universe, the whole, the universal monad of life, nothingness, etc. - in the meanwhile problematic form of the external. The great humility- demanding entity can now only appear from the side of the self: as a god from within, a cosmos from within, as a not-self from within.
Hence the typical two-stage structure of subjectivity in the advanced-civilized space. In this structure, an everyday and illusory Little Ego must be set apart from a true and real Great Ego, and it
240
FIRST
~rH"n"'r is meant to
still has any significance, it is as
a parable of the power of the all-causing monad of life, as a source of transcendental metaphors of strength and a sparring partner of the soul, which wants to test how many things already leave it indifferent - thus there were monks who enjoyed boasting that they could spend an entire night lying next to a young woman without being tempted. As soon as the psyche has followed the imperative to change its life by embarking on recession to itself, it hears the corrective command to change the change. Successes in the striving to become holy must therefore not penetrate too far into the self-awareness of the holy, otherwise they lose their exemplary role for others. The paradox of this position is systematically obscured everywhere: that the holy man must not know about his own situation, even though he is the first who should know. Holiness seems attainable only at the price of mental shallowness, as it is incompatible with self-reflective individuality - a trait that, as a remark by Luhmann states, the saint shares with the hero of the modern novel. 34
Rehabilitating Egotism
I shall conclude these reflections on the original emergence of the practice space through the secessionary movements and the recessive withdrawal of the subject as a practice carrier with a recollection of Nietzsche's efforts towards a rehabilitation of egotism after millennia of denigration. These drew above all on two critical observations that were frequently ignored in the history of the inquisition against the ego: firstly, that criticism of egotism was highly premature for most people, because they were not yet faced with the task of forming an ego that could cast a negative shadow in the first place. Secondly, that even among those who had developed an ego by recessively taking over themselves, this certainly did not always merit the humbling imposed on them by the agents of the anti-egotism inquisition.
This inquisition, as we now understand, means nothing other than an indispensable measure for darkening the basal paradox that the saint must not know that they are a saint, or, technically speaking, that the old-style religious 'virtuoso' - to use Schleiermacher's fatal term - remains condemned to conceal their virtuosity from them- selves. Perhaps the right hand should not know what the left is doing - but the brain that knows what the left hand is doing has always also been aware of the right hand's activities.
241
EXAGGERATION PROCEDURES
Nonetheless, the saints could be plagued by the demon of self- reference without noticing its presence. This is revealed by a passage from Thomas of Celano's second life of St Francis (1246/7). In this account the young man, still 'unconverted', was imprisoned after a skirmish between the citizens of Assisi and Perugia and predicted his future in an exalted tone to his depressed fellow inmates: he himself was not downcast, for he knew that he would 'yet be venerated as a saint throughout the whole world'. 35 We note in passing that to avoid further evidence of such spiritual career reverie, the stigmati- zation with the wounds of the Lord, following St Francis of Assisi's great example, was the only tolerable form of pretension to holiness during one's lifetime, because it bypassed the self-awareness of the candidate, as it were, and presented the status of sanctification as an objective passion fact. The question of the stigmatized party's own contribution to producing the sacred marks has always remained taboo within pious circles. 36
As soon as one understands that the subject itself is nothing other than the carrier of its own exercise sequences - on the passive side an aggregate of individuated habitus effects, and on the active a centre of competencies that plays on the keyboard of callable dispositions - one can join Nietzsche in calmly admitting what was unspeakable for millennia: egotism is often merely the despicable pseudonym of the best human possibilities. What, by the light of the humilitas hys- teria, resembles a sinfully exaggerated self-relation is usually no more than the natural price of concentrating on a rare achievement. How else should the virtuoso reach and maintain their level if not through the ability to evaluate themselves and the state of their art soundly? Only where the self-relation keeps running idly can one speak of an out-of-control exercise. In such cases one should speak of an aber- ration rather than a sin, a malformation rather than a malicious act. Something that theological authors considered a major factor, namely the desire to be evil purely for the sake of it - including the oft-cited Augustinian incurvatio in seipsum - is presumably as rare as perfect holiness. Where people supposed egotism, and accordingly con- demned it in brief malediction procedures, closer inspection shows the matrix of the most exceptional virtues. Once this is revealed, it is the turn of the humble to explain what they think of the outstanding.
242
THE COMPLETE AND THE INCOMPLETE
How the Spirit of Perfection Entangles the Practising in Stories
In the Time of Completion
The remoulding of humans as carriers of explicit practice programmes in the more advanced civilizations not only leads to the eccentric self- relation of existence in spiritual enclaves. It also imposes a radically altered sense of time and the future on the practising. In reality, the adventure of advanced civilizations consists in lifting an existential time out of the cosmic, universally shared time. Only in this frame- work can one call upon humans to cross over from the even years of being into the dramatic situation of a project time. The acceleration whereby existence frees itself from the inertias of the course of the world is characteristic of existential time. Whoever takes the step into the practising life wants to be faster than the whole - whether they seek liberation still 'in this life' or still aim for 'heavenly exalta- tion' (exaltatio caelestis) in vita presente. If even Benedict of Nursia, the master of Western monasticism, spoke of a rapid ascent to God, this was not indicative of his personal impetuousness. He was acting entirely in keeping with the rules of life in the time of the spiritual project. His instructions for a holy life followed on consistently from the apocalyptic 'soon' (mox)37 and the apostolic 'quickly' (velociter}. 38 Because recessively isolated existence itself constitutes an anti-inertia programme, its elan is always ahead of the general evolution. Existing and hurrying (festinare) are the same thing, just as the coercion to hurry and the will to perfection belong together. 39 This is where the seemingly patient East and the manifestly impa- tient West converge. Just as Buddha advises his followers to lead this life as if it were the last, the Christian doctrine, bringing together Jewish and Mediterranean thought, convinces its adepts that this life
243
EXAGGERATION PROCEDURES
is the only one they will ever have, and each day a part of the last chance.
I have attempted elsewhere to show how the longing for justice and alleviation of suffering in the first pre-Christian millennium led to the establishment of a temporal structure with a new tension, marked by the purpose of delayed revenge. 40 This temporal connection ensues because the pain of injustice suffered produces an individual and cul- tural memory that does everything in its power to inflict an equivalent punitive pain on those responsible. This leads to an existentialized time with a clear retributive finality. As not everyone who suffers injustice is in a position to gain satisfaction by their own actions, however, a large part of the retributive energy must be passed upwards and managed by a divine economy of balancing out suffering. This results in the moralized conceptions of world time in Christianity and Hinduism. In the former system, world time is compressed into the relatively short span between creation and the impending Final Judgement, where wrongful deeds will return to their perpetrators; in the latter, the stored mass of injustice itself propels the karmic process, which, like a permanent martial law, ensures that the moral balance of each individual's deeds expresses itself in that life during its early embodiments. In both cases, the lifetimes can be integrated more or less plausibly into the process of moralized world time.
In the following, I shall explain how this derivation of existential time from retributive tension, or from the transcendentally heightened demand for suffering to be balanced out, must be augmented by a second derivation from practice tension, or from the anticipation of completion. This is only possible if one can show the existence of a clear finality running through the entire lifetime of the practising. This condition is unmistakably fulfilled by the classical forms of the practis- ing life. Just as the time of revenge is structured by anticipation of the fulfilled moment in which pain catches up with the one who caused it, the time of practising is structured through the imaginary anticipation of the arrival of the practising at their distant practice goal - be it vir- tuosity, illumination or alignment with the highest good. The tempo- ral form of the practising life also inalienably includes the more or less situationally or concretely envisaged fantasies of arrival without which no beginner could set off on their path, and no advanced adept remain on course. If one can describe the temporal structure of a life subject to retributive intentions as a being-unto-revenge, the temporal mode of the practising life is a being-unto-the-goal - or directly a being-to-
244
THE COMPLETE
THE
It
draws closer to them, is usually only explained to advanced adepts.
Movedness by the Goal
One characteristic of the structure of the practising and zealous life in its initial phase is the ability to be moved by its goal-image from any distance. It provides the most vivid example of what is listed as the fourth causal type in Aristotle's doctrine of causes (after material, formal and efficient causes) - the final cause (causa (inalis): while the other causae 'carry' the effect or push it along in front of itself, as it were, the final causality has the property of contributing to the effect in question through a pulling tension acting from above or in front. By this logic, goals resemble magnets, which irresistibly draw in suit- able objects located within their radius of attraction. The only way to imagine this is that the goal is, in some opaque way, already planted within the body that is drawn towards it - whether through what Aristotle called entelecheia (which literally means 'inward purpose- fulness' and refers to being moved a priori), native to all organisms, or because a creature capable of desire is, at a given moment, shown a goal it did not previously know about, or of which it was not con- sciously aware, towards which it subsequently strives like a goal that can never be abandoned.
This second form of goal-directedness, this phenomenon of being moved by a goal recognition a posteriori, implies the activation of a latent ideal of perfection or the promise of an irresistible prize in case of victory - comparable to the athlon fought over by Greek ath- letes. What Christian martyrs called the wreath of victory, stephanos (also a crown, and later a bishop's mitre), constitutes such a reward. Nowhere is the predication of one's own behaviour on a motivating prize expressed more clearly than in the well-known athletic meta- phors of St Paul, who, referring to his later apostolic vigour, writes in 1 Corinthians 9:26:
Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air.
Here Christian determination is connected with remarkable direct- ness to the athletic focus on success. This does not mean that Paul was
a a
ancient sense of
- hence the Greek word skop6s, which emphasizes the recognizability of the 'target' from afar. The irony of the goals, namely that they lose concreteness as one
245
EXAGGERATION PROCEDURES
especially familiar with the customs of the athletic world; he simply adopted the athlon motif in order to explain to his fellow believers the unusual notion of an immortal winner's prize as vividly as possible.
Concerning the Difference Between a Wise Man and an Apostle
What counts is the fact that the apostle himself is not speaking from the position of one who has achieved the goal, but from that of a practising person halfway there - or, in modern terms, someone committed - who is almost as far away from the goal as those to whom he turns as spiritual mentors. This makes him testify all the more emphatically to the significance of being moved by the idea of the goal. What early Christianity meant by 'faith' (pistis) was initially nothing other than running ahead and clinging to a model or idea whose attainability was still uncertain. Faith is purely anticipatory, in the sense that it already has an effect when it mobilizes the exist- ence of the anticipator towards the goal through anticipation. In analogy to the placebo effect, one would have to call this the movebo effect. This is precisely what Paul is referring to in his exhortation to the Corinthian readers of his first letter: 'Follow my example, as I follow the example of Christ' (1 Cor. 11:1). The speaker's imitation- worthiness here lies not in the successes he has achieved, but rather in his movedness by the goal. Whoever imitates such an imitator of Christ is running behind a runner. 41
This approach outlines the minimum for a culture of practice. It implies the elementary three-step structure without which there can be no organized guidance of practising beginners towards higher goals. The leader of the field is naturally the one who has fully reached the goal, the perfect one: in this case the God-man, Christ in person, 'belief' in whose perfection is already equivalent to faith in his relative imitability - as believing and anticipating, as noted above, mean the same thing in this context. The paradox of pedagogy in advanced civilizations, namely that it teaches the imitation of the inimitable, is discussed at greater length below. 42 In the middle of the field, here and everywhere else, one finds the figure of the advanced adept - in this case the apostle - who places himself as a first-degree successor in front of the main field, consisting of beginners and sec- ond-degree imitators, in this case the spiritually frail members of the young community in Corinth, who require guidance and inspire the apostle through their neediness.
246
THE COMPLETE AND THE ! NCOMPLETE
matters is
the simplest hierarchy, a project is to realized in actually lived time.
The things lying on top of one another in the illustration are projected onto the time axis, after which the beginner's position can be identified with the Now, the advanced position with the Later and the position of perfection with the Finally. From now on, onwards and upwards mean the same thing. One can say that encompassing practice histories are not only teleologically directed; they also show a latently eschatological structure. In this field, imaginary goals and last things show a tendency to merge. As soon as the practising person is concerned not simply with the learn- ing of an art or craft as a process that can be concluded with the attainment of mastery, but rather with the existential art in which life as a whole strives for elevation and transfiguration, death and perfection inevitably come into contact. This trait is shared by paths of spiritual practice in the most diverse cultures; what sets them apart from one another are the codings of the highest and last, the modes of approach, the number of steps to complete, and the shaping of the different degrees of harshness against which the advanced must fight. The being-unto-death that the young Heidegger sought to attribute purely to the thrown Dasein's awareness of finitude had been known to apprentices of withdrawal since time immemorial - though they admittedly understood it as a being-to-completion. Consistently, their existential was not thrownness; that, as we know, is only true of those who cling to the world. Their existence was entirely centred on being drawn to the highest.
Paul's call for the Corinthians to be his imitators, just as he imitated Christ, makes it clear how the formation of stages is controlled from the middle. The middle is what lies below the perfect and ahead of the beginnings. Unlike in the Indian world, however, where the licence to teach is made dependent on the master's own complete realization, Stoicism and Christianity know the phenomenon of the imperfect teacher, who overrides his weaknesses by incorporating them into his teachings. To the extent that Paul felt able to teach virtues he himself did not possess, he could only present himself to fellow believers as a role model in the sense of a particular committed 'runner'. This indi- cates less, as is sometimes claimed, a proximity to the thought forms of Greek sports - something that he, as an educated zealot, must have loathed - than his talent for transforming himself into his addressees when writing. So here, speaking to Greeks, he experimentally became a Greek, just as he became a Roman when he needed to speak to Romans. It was, furthermore, quite clear to him that the perfection
247
EXAGGERATION PROCEDURES
vital for goal magnetism could not come from his own person, only from the great model he himself was emulating - which is why he carried out his magisterium as a stand-in, in the name of the one who would really have been authorized to teach, had he still been willing and able to act in praesentia after the resurrection. Paul was painfully aware of his lack of personal charisma, and he was always aware that his slight appearance made little impression on others. Logically enough, he therefore shifted his claim to authority to hysterical apos- tolic speech acts from afar. He was able to incorporate such addresses uncontradicted into his letters of instruction, which are dated to th. e years between AD 48 and 60.
In analogous fashion, Seneca discovered the position of the advanced adept as a literarily fruitful starting point for a philosophical lecture- ship, and likewise distinguished himself from AD 62 onwards as a writer of instructive epistles. Formally, these were addressed to a certain Lucilius, a younger man of uncertain personal profile who had resolved to devote his life to philosophical exercises, but they were aimed beyond him at a larger audience from the start. In formal terms, Seneca approached his own role as an apostolic orator by speaking up as the intermediary of a doctrine of completion; he too drew on halfway experiences to initiate the beginner into the exerci- tationes spirituales of the school and attract a wider audience at the same time. He knew that he was still on the way to perfection, with a substantial distance still ahead. Nonetheless, his advanced degree of maturity allowed him to speak with authority about the highest good, which lay beyond his present status. Thus he asked, 'What can augment the complete? ', directly giving the answer himself: 'Nothing - unless that which it augmented was not perfect. ' 'The ability to improve is a sign of something imperfect. '43 If growth suggests imper- fection, then reduction does so all the more.
Death Exam: Wisdom Teaching as Training for the Theatre of Cruelty
Seneca's concept of wisdom as a goal of perfection is infused in its every fibre with the Roman principle of reality, which understands the reality of the real as the harshness of life. Thus education to reality always meant preparation for an examination in tolerating cruelties. While Roman power is exerted as a collaboration with fate, Roman wisdom can only be proved as an unwavering resistance to the power
248
THE COMPLETE AND THE INCOMPLETE
that people through No culture was so skilled at turning terror into theatre and placing the taking of life at the centre of public rituals. Where else could one observe such a unity of enter-
tainment and massacre?
Where one conceives the world after the image of a theatre of
cruelty, the wise man can only be presented on such a stage as an actor. No simulations are permitted on this stage, as the games appear realer than life itself. While life is only cruel on occasion, the Roman arena elevates cruelty to a central principle and a routine, extending to the actual butchery in the sand and the genuine tortures at the ramp. On a world stage of this type, there is only one difference that makes a difference: that between the standing, who will still be upright at the end, and the falling, who stay fallen. 44 Consequently, wisdom can only be invoked here with the image of standing upright - if there was ever a substance prior to Hegel that needed to be devel- oped as a subject, it is the one that presented itself in the figure of the Stoic seer. This is why Seneca says that it is not surprising if someone who is not tested goes about their life quietly; what is amazing is when 'someone stands up (extolli) while everyone allows themselves to be kept down (deprimuntur), and stays standing while everyone is lying on the ground: ibi stare ubi omnes iacent'. 45 The only risk posed by torture is that it could break the organ of upright stance, namely the spirit. The completely wise man, however, is the epitome of intransigence: 'He stands there upright under any given load. Nothing makes him smaller, nothing that has to be carried displeases him [. . . ] he knows that he lives to carry a burden. '46
Like Paul, Seneca requires a solid embodiment of perfection in an exemplary individual for the credibility of his message, even though he cannot point - like the apostle - to a master of constancy whose stabilitas extended beyond death. Thus the author contents himself with invoking the ideal, which would still be equally binding for us if there had never been a perfect sage. The Stoics' victories over death require the participation of the practising person in a different mode of perfection: they aim for a non-Christian savoir mourir. Their appeal is directed at a summum bonum that resides in the developed human mind (mens). As long as this mind has not worked its way to complete self-confidence, it continues to know uncertainty and fleet- ingness (volutatio). If it is perfect, it enters a lasting state of immobile solidity (immota stabilitas)47 - and in the Roman context, as noted above, stabilitas always means resistance to torture in the death exam. In this criterion alone lies the difference between a completely
249
EXAGGERA TION l'ROCEDURES
an
BU. ""'-"" one itwas
look back on decades of serious philosophical practice. Even after so long a time, however, he was forced to admit that he had so far only been able to talk himself (suadere) into believing what was best for him; in all those years, he did not manage to achieve a complete per- suasion (persuasio). And even successful self-persuasion would still, as he knew, not have brought him to his goal, for this would only be achieved when his wisdom teaching had become completely ingrained in him and available (parata) in any situation, even the most adverse. It is not sufficient, he emphasized, to colour (colorare) the mind with wisdom; it must be pickled (macerare) in it, as it were, soaked in it (inficere), and entirely transformed by it.
Seneca's testimony not only offers an insight into the endo- rhetorical procedures of Latin Stoicism; it also shows an incipient theory of stages, with the typical three-stage structure comprising the beginners, the advanced and the perfect - though the peak of the final stage is hidden by clouds. As usual, the operative essential is in the middle, for only here can work on the assimilation of the improbable take place.
Seneca the teacher is charming enough to take his own imperfec- tion together with that of his student. Hence the admonition to both: 'More than we have overcome so far still lies before us, but the most important factor in advancing is the will to advance. ' The way is long, for what we want to win are not victories in the Persian Wars, but vic- tories over the forces that have defeated the greatest peoples: greed, ambition and fear of death. 48
Elsewhere (especially in letters 72 and 75), Seneca develops the outline for a five-stage pyramid by dividing the advanced adepts in the middle zone (medii) into three groups and levels (gradus): those who are finding their feet like convalescents; those who have already made significant progress (profectus), though there is still a long way to the highest level (multum desit a summa); and the third kind (tertium genus), for whose members complete wisdom is already within reach (in ictu) - 'they are not yet on dry ground, but have reached the harbour' (nondum in sicco, iam in portu). With each level of ascent, the practising person comes closer to the summum bonum, of which it is said that our desire inevitably pauses before it, 'for there is no other place above the highest' (quia ultra summum non est 10cus),49 The higher the ascent to perfection, the more stable one's anchoring in a final immunity.
In its doctrine of the final goals of life, Stoic theology adopts ele- 250
THE COMPLETE AND THE INCOM1'LETE
ments in
in the noetic sphere, take part in
practice purely concerns the task of turning listless sharing into clear co-ownership and minimizing the proportion of the corruptible in relation to the non-corruptible. The chance for humans is the trans- formation of an unstable methexis (share) into a stable hexis (pos- session, habit). They are meant not only to touch the higher sphere occasionally, but to settle there firmly and irreversibly. How this can be achieved is explained through the conventional circle of perfection: we could never perfect ourselves without already having a share in perfection; indeed, we could not even want to approach the summum bonum were it not already within us as a target image, albeit only darkened and broken. The purpose of all practice is to break this breaking, to clear the darkening, and to correct the deviation of the perfect into the imperfect that has been imposed by fate.
Curriculum Vitae a Priori
The wise man, then, is not an artist with visions of something new, but rather a conservator in search of the original state. The restora- tion of a concealed archetype is his passion. Whether the conserva- tion succeeds is another matter, as Western apprentices of the cura sui have only a fraction of the resources known in the Orient at their disposal - they must seek redemption primarily in the automatiza- tion ensured by countless repetitions that are meant to ingrain the improbable habitus of inner peace in the bodily memory. Whether this meets the requirements of an ars moriendi worthy of the name remains uncertain - in extremis, it is the psychophysical constitution that is most decisive, while the lifelong habit of suppressing the fear of death and preventing our fantasies from making things even worse than they already are only plays a collaborative part.
The simple three-stage schemata already show how the lives of the practising are integrated into plans for ascent. Recessively excluded subjectivity can no longer participate in the conventional lives of the worldlings, and must therefore rely on special curricular paths. As the fates of the external human are to become indifferent, while inner development demands full attention, it is not surprising if the practising being-in-the-world consistently takes the form of an ascent on a spiritual or anthropotechnic ladder - and the advances in the field of subtle physiology, especially in Indian practice forms, must also always be taken into account. Regardless of whether one looks
251
indestructibility. work
EXAGGERA TION PROCEDURES
at Eastern or however, it is
the act of withdrawal as such only marks the very beginning a career. The real difficulties of existence on the shore of observation reveal themselves in the working-out of curricular steps. These ensure the division of the practising life into meaningfully experienceable sequences and the structuring of the journey towards the high goal in stretches that are congruent with the aspirant's self-experience. The chapters of this curriculum vitae correspond to the intermediate rounds and daily legs of lived life (and in bio-mimetic sports events such as tournaments and major bicycle races).
As soon as the motif of being-unto-completion takes hold of exist- ence, it causes the projection of the vertical ladder schema onto the time axis. That is why ascent can be understood as progress, and movement on the scala as the course of life. Being-unto-completion thus becomes the most powerful 'biography generator' - to adopt a technical term from recent literary criticism. 5o It causes curricular effects not only in the sense that occasionally, ascetic projects indeed produce careers that seem worth recounting in retrospect; rather, the generative energy of perfection-driven life projects already refers to future life stories, as if these had already been recounted in advance. The practising person would then only need to enter their personal or spiritual name and the local particularities of their practice life in the biographical form. The schematization of existence in the step-based systems of practice paths extends so far that a person could only give their story an individual touch through an admission of failure, or by a description of how they fell short of the requirements for asceticism. The 'path' they have taken, furthermore, seems like a curriculum vitae a priori. AU it needs in order to match its factual content with the schema is actually to be lived.
Needless to say, the dominance of the schema over lived life is by no means specific to spiritual lives; it appears equally often in the biog- raphies of the other 'classes'. For as long as humans can remember, societies layered in classes have understood the fulfilment of the type as the fulfilment of the individual. Only where new fate-generators such as greater vertical mobility, differentiated educational paths, social unrest and epidemic neuroticism (with its side effect, the com- pulsion to compensatory self-invention) ensure greater variation on the side of lived life can recounted life increasingly deviate from the schematicism of advance biographies. This shift of emphasis mani- fested itself in late medieval Europe in the emancipation of the novella from the legend. It was above all the modern novel that articulated the needs of individuals for non-schematic biographies between the
252
THE COMPLETE AND THE INCOMPLETE
seventeenth and twentieth centuries - not without creating schemata for deviating life stories, which in turn provoked new distinctions.
Wherever individuals submit to the call of being-unto-completion, the absolute imperative 'You must change your life! ' is concretized into the ascetic or perfectionist imperative: 'Always behave in such a way that the account of your development could serve as the schema for a generalizable history of completion! ' This call to an exemplary life takes its addressees out of the natural and people's histories once and for all, placing them instead under the star of completion. This may have been called the star of redemption in some spiritual com- munities - it is the same heavenly body, and approaching it follows the same law of existence in the vertical. Hence approaching a star - and only this! - is the primary motto of existence in the time of com- pletion. Heidegger, however - to whom we owe this turn of phrase- concealed this star behind a seemingly impenetrable cloud cover in his early work and camouflaged the indirect approaching thereof under the pseudo-fatalistic formula 'being-unto-death'. In reality, even the young Heidegger had not entirely lost sight of the noble death that faces the individual as a death of completion, and the only substantial concession to modernity'S breakdowns of meaning that he was pre- pared to make in the shadow of the World War consisted in showing the impenetrable facticity of the end as emphatically as that of the beginning: where there are thrown people, there are also fallen ones. Consequently he ascribed a certain purpose of completion to prema- ture and externalized death, so that every death implicitly revealed an element of complete incompletion or incomplete completion. 51
In the older traditions, approaching the star of completion (or the ascent to the summit of perfection - ad celsitudinem perfectionis52) took place under a protocol documented as much by the manifold monastic rules and books of exercises in the Christian hemisphere as the incomprehensibly multi-variant spiritual curricula of the Indian world, regardless of whether they belong to the Yogic, Tantric or Vedantic schools. In both universes, the practising life per se takes the form of a grand narrative. The concern is the same in both cases: the assimilation of the split-off individual to the absolute.
Benedict's Ladder of Humility
Such similarities come about in two forms of asymptotic move- ment: on the one hand along the via perfectionis, through a constant
253
EXAGGERATION PROCEDURES
increase in the powers that make us resemble the summum bonum or final life monad, and on the other hand along the via humilitatis, where the adept discards their self on the assumption that the old ego will sooner or later be replaced by the absolute self or nothingness. The first movement is translated into a novel of achievement with a markedly forward-striving finality - I attempted earlier on to show elements of this in the two great death scenes of Old Europe, the death of Socrates and the crucifixion of Christ in John's account; by contrast, the second movement must, in a sort of backward motion, be recounted as the history of a progressive self-evacuation. While the first form is intended to 'realize' the hidden God-man beneath the mask of trivial humaneness, the second depends on taking the sensory or empirical human to the point where their 'own' entirely disappears and is replaced by the Great Other, or great not-self.
I would like to show with an example from the early days of Western monasticism how the exchange of the profane subject for the higher self was envisaged in the Christian tradition. In the decisive seventh chapter of his Regula, 'On Humility', Benedict of Nursia outlines a twelve-step de-selfing course that he presents as a monastic analogy to the ladder that appeared to Jacob in a dream. This exer- cise in humility is described as a paradoxical ladder which the monk ascends to the extent that he learns to denigrate himself - or rather the natural human within him. While both ascending and descending angels can be seen on Jacob's Ladder, in keeping with the different angelic functions, Benedict rather wilfully equates the descending angels with hubristic souls - of which, following the oldest spiritual suggestion, one can then say that their downward motion is the just punishment for superbia - with no further thought for the possibility that descending angels could be selfless messengers in field service. The only true verticality is that which allows the practising to ascend self-humbling (humilitate ascendere). 53
On the first step - in fear and trembling - the pact with the observer beyond is sealed and the decision to renounce personal will is reso- lutely made. On the second, the abandonment of one's own will (propria voluntas) is put into action. On the third, the inner submis- sion of the adept to the higher authority is completed - comparable to a first instalment of the imitatio Christi. The fourth step serves to heighten obedience, not least in situations where the natural self tends to rebel against unjust treatment. On the fifth, all evil and base stir- rings of the heart are confessed to the abbot: the beginning of sacred psychoanalysis. On the sixth, the monk reaches the moment when
254
AND THE INCOMPLETE
IS thought
With a light insight, he now
'1 have become nothing and know nothing' (Ad nihilum redactus sum et nescivi). The seventh step sees the monacus entirely infused with the truth to which his lips testified on the sixth. He now says openly: 'I am a worm and not a man' (sum vermis et non homo). On the eighth step, the monk has learned to be no more than an organ of monastic life: he does only what the rule demands - not in the mode of service according to regulations, but rather in the spirit of highly motivated availability. On the ninth, tenth and eleventh steps
- described by Benedict with conspicuous haste, and written after one another without any real sense of progression (presumably because he took these passages, like some of the preceding ones, somewhat mechanically from the analogous sections of Cassian's Regula) - it is emphasized how important it is to reinforce silence and suppress unruly laughter. This means that whoever values the imitatio Christi must reduce their words until nothing issues from their mouth except what is exemplary and necessary for salvation.
Finally arriving at the goal, the twelfth step, the monk who has emerged from the Benedictine mould has become the perfect image of monasticism, his gaze ever lowered to the ground, a sinner and accused at every moment, bent and humbled, incurvatus et humil- iatus. 54 And yet, by the end of the course, love is supposed to have driven out fear; the lightness of the detached would have replaced constant effort. This lightness is the signature of spiritual success: where there was fear and trembling, there shall now be effortlessness. Instead of fearing hell, one is now a friend of the Lord.
At this point - to label the culmination - we encounter the central anthropotechnic principle of bona consuetudo: good habit. Tellingiy, the ending of this treatise on perfection contains not a word about illumination, completion or transfiguration. The description 'perfect' can no longer be applied to the human carrier, only to their most important quality, the love of God (caritas dei), of which it is said that because it is perfect (perfecta), it wards off all fear. The word timor stands for the sum of pathological affects by which the beginner felt possessed; one who has reached the goal will no longer discover any trace of them in himself. He has ceased to be the psychopath of God, and is now himself godlike through the easiest availability, pure kindness and collected spontaneity - though the creative, expressive dimension is excluded by the unflinching precept of taciturnitas. 55 If he has come to resemble the Highest, it is not on the side of the father but of the son, obedient to the end. The transformation of the monk
255
EXAGGERATION PROCEDURES
into statue to highest gradus on without any danger pride. This is the level at which the impossible has become easy, the wondrous has become habit, and detachment has become everyday: velut natural-
iter, the monk is already living here as if he were yonder.
Scala Paradis;: Anachoretic Psychoanalysis
Perhaps too little attention has been paid to how far the Benedictine Rule fostered an implantation of the Orient into the path of the West. The immeasurable successes of this monastic rule led to that transla- tion of the desert without which the older European culture of subjec- tivity would be inconceivable. It was only with Luther's Reformation that the Orient was driven out of newer Christianity - and along with it the priority of monastic strivings for salvation over lay spirituality. The anachoresis of the patriarch Antonius was certainly Eastern, for he transformed the desert into a spiritual palaestra, a training hall for demonic agons; the gymnosophk and semi-Yogic excesses of the Syrian pillar saints, whose reputation extended to Britain and India, was Eastern; the transformation of hermitdom in the rigid monastic barracks system of the early cenobites (from koinos bios, 'shared life'), which provided the matrix for obedient communism, was Eastern;56 the idea of unconditional obedience, which followed from the transformation of the spiritual teacher into the dominus, the sole ruler of the soul, was Eastern; and, not least, the over-enthusiastic idea of forcing salvation during one's lifetime, as evident in the crypto-angelistic concepts typical of the time, which stated that it was possible to exchange the profane ego for a holy selfness at the end of laborious asceticisms, was Eastern.
The master of early Catholic orientalism was undoubtedly St John Climacus (c. 525-605), abbot of the monastery on Mount Sinai from around 580 onwards, author of the pldkes pneumatikai - 'spiritual tablets' - whose first scribes gave the name klimax, 'the ladder', which in Latin became the scala, that is to say the Scala Paradisi. The work stands out from the flood of monastic literature not only through the power of its language and its conceptual confidence, but even more through its masterful overview of monastic psychagogics. It offers no less than a sum of the anachoretic psychoanalyses that had developed in the Christian East in the wake of Athanasius' Life of Anthony, in a learning process that spanned several centuries. In the psychagogic analyses, everything revolves around uncovering and heightening the
256
AND THE INCOMPLETE
awareness struggling resistance
depression and (gastrimargia, gula), as as healing the soul through the complete elimination of pathological Here too, the fact that completion is described with the term apatheia, or transquillitas animi, testifies to the continuities that tie the monastic practice system back to the ascetic arts of pre-Christian practical philosophy and metaphorized athletism. In both cases, the life of the complete remains an anabasis unto death. 57
This text shows as scarcely any other document does that Christian Methodism comes from the desert, unlike the Greek, which was at home in the palaestra, the stadium and the schools of the rhetoricians; and unlike the Roman, which never denied its origins in the Field of Mars - it is no coincidence that Cicero, among others, had already pointed to the connection between the name of the army (exercitus) and its specific training, the drill (exercitatio). And naturally the con- nection to Jacob's dream image in Bethel cannot be omitted. In the Spiritual Tablets, the monastic mystical narrative of the long migra- tion of the soul also appears, beginning with the obligatory exodus from Egypt - and Egypt is to be found wherever there is a conceptu- ally, morally and emotionally alienated 'outside world' - ending with 'the resurrection of the soul before the general resurrection'58 and its retreat to the heaven of apathy, in the closest possible similarity to the image of God (homoiosis theou, similitudo Dei).
The thirty logoi or chapters of the scala were already equated early on with the steps (gradus) of the heavenly ladder, even though the order of chapters does not always form a systematically developing curriculum - otherwise it would scarcely be imaginable that the prayer on which John writes such exalted words is only mentioned on the third-last step. As in the chapter on humility in the Benedictine Rule, the scala of the Sinaite monks constitutes a ladder of humbling whose first rungs consist in the renunciation of worldly life, the discarding of social cares and the embarking on a pilgrimage - the peregrinatio is here simply equated with flight from the times (fuga saeculi) and the entrance into 'religious life'. 59 This, furthermore, makes it clear once again that when earlier authors use the epithet religiosus they are referring exclusively to the monastic and ascetic modus vivendi, with the modern scarecrow 'religion' far in the distance. Even as late as Diderot, the nun was simply called La reiigieuse, which meant a person who has chosen world renunciation as their profession - with tragic consequences in this particular case. If there is anything that must be completely frowned upon at this stage of incipient detach- ment from the trivial world, it is any hint of homesickness for Egypt.
257
EXAGGERATION PROCEDURES
If someone wants to become a stranger (xenos) to the world, they will regard the whole of it as a strange land. Whoever turns around will be turned into a statue, like Lot's wife. 60
While the three introductory logoi dealt with the curative secession from the outside world, the fourth chapter sees the author summon- ing his readers to God's training camp: this cannot occur under any other heading than 'blessed obedience' (de beata obedientia). These expositions are not so much a step in a curriculum as the platform for the entire existence of these 'fist-fighters and athletes of Christ', whose aim is 'to shatter the iron breastplate of habit'. 61 This demonstrates that flight from the world remains insufficient if not assisted by self- flight. Obedience is the monastic code word for those techniques that are suitable for renouncing the old human self by every trick in the book. The collection of examples provided by John in this chapter, by far the longest of all, testifies to the procedural awareness of the old abbots who were entrusted with supervising the monastic meta- morphoses. Here one sees how far the old self-experiential knowledge is cumulative in its constitution: after two hundred and fifty years of psychagogic experiments in the desert, the treasury of monastic empiricism was full to the brim. Those responsible for maintaining this knowledge knew clearly that all further ascents among their adepts would depend on the instruction they received in the first term of heavenly studies - hence their strictness, inconceivable by today's standards, in which the inhuman and the superhuman came into contact.
If there is a mandatory progression at any point on John's ladder, it is at the transition from the fourth step to the fifth, which concerns penitence and detention. Contemporary readers cannot help finding analogies between the description of penitential exercises and the harsher forms of modern group therapy, while the pathos of the sec- tions on the prison room is closest to modern regression methods such as primal therapy, rebirthing and the like - though in both cases, the possibility of breaking the patients mentally through excessive tests is accepted with pious or pseudo-salvatory ruthlessness. The old and modern cathartists are also surprisingly close together in how they view the meaning of tears; the Desert Fathers had already celebrated the gift of tears as a redemptive dowry. 62 Sin, we are told, is not a single isolated fact; the entire old human being must be called thus. 63 In what follows, we consistently re-encounter the concepts of askesis and p6nos familiar from athletic and philosophical contexts. 64 Even the Stoic concern only for one's own things (sua tantum curare) receives a suitable place in the monastic code; it ensures that whoever
258
THE COi'vlPLET£ AND THE INCOMPLETE
Theomimetic Radiance
I would like to dispense with a full description of the scala (which, in its further course too, remains more of a handbook of monastic psy- chology than a plausible novel on a journey of the soul) and content myself with a brief glance at the final steps. On the twenty-seventh step of ascent one reads of holy calmness (peri hieras hesychias), which is meant to be achieved after shedding profane selfdom. This is the state alluded to by the expression 'walking in the Spirit'. Nonetheless, one must still be wakeful; justified fear of relapse is found even in the cells of the most advanced practising, This is followed by remarks on prayer that are notable not only for their heightened tone, but above all for their late appearance, as if adepts were only permitted to receive this powerful instrument at the last minute - and yet the monks practise it from the very first day. The twenty-ninth step sees the triumph of the central term of monastic anthropotechnics: perfec- tion (teJei6tetes, perfectio). No other word can contribute more to the definition of this anthropotechnics than the 'theomimetic apathy' already mentioned in the title of this gradus - the calmness that imi- tates God. It is only with reference to this state that John can resort to so conventional and effusive a phrase as God's 'inhabitation' in the mortal human vessel,65 though not without reassuring himself with the Pauline formula for the integral change of subject: '1 no longer live, but Christ lives in me. '66 Apathy leads to detachment not only from human matters of every kind, but even from the memory of these. In perfect Platonic fashion, it grants the gift of seeing immortal- ity in beauty,67
A meditation on the three evangelical virtues of faith, hope and love is reserved for the thirtieth and final step. Here, the human body is transformed into a living monstrance: 'For where the heart is joyful, the face blossoms. '68 Some monks forget to eat and drink on this
259
EXAGGERA TION PROCEDURES
are
surrounded
a bright glow. Now one can even use the phrase status angelicus, which puts Christian supremacism in a nutshell- and simultaneously explains how aspects of the highest can be present in the non-highest. Because the ontological difference between God and humans remains in force to the end, an intermediate element is required to ensure the participation of the lower in the higher. Assuming that angels are closer to God than to the human world, the angelization of a human being is synonymous with removing them from the human condi- tion and transferring them to the trans-human register of being. At the same time, angelic individuation - if the spiritual authors have their way - is no more than the return of humans to what they would always have been and remained if the corruption of their nature through the imitatio diaboli had not interfered.
Perfectionism and Historicism
After these overly hasty remarks on various manifestations of 'occi- dental teleology',69 one thing is plain: in the early days of the perfec- tion motif, the focus on perfection exclusively concerned the lives of the wise men and saints'? o The question of how the perfection- ist tendency was extended to the 'people' and the human race as a whole, occasionally even to the universe, is something that should be addressed in the necessary detail elsewhere. At present, what is missing is a critical account of the shared history of perfection- ism and universalism. Hints in this direction have been circulating for two hundred years under such broad terms as 'Enlightenment' or 'evolution', and in the corresponding grand narratives. Scarcely anyone would suspect in these the continued effects of anonymous ideas of perfection, hatched in the Christianized desert under strictly individual auspices and concerning the individual soul. It was only because the soul had gained a history there that the church, the ferry to the beyond, could conquer an analogous historicity. As church history could not keep its secret of perfection to itself, it was dis- closed to world history and published by philosophy. ? l 'Let us hasten to make philosophy popular' - Diderot's slogan would become the password of the anonymous perfectionists who, calling themselves Enlightenment thinkers, continued an old narrative form.
What we call historicism would then only superficially be the observation of all things from the perspective of becoming; in its
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COMPLETE THE INCOMPLETE
same as
units - to
existing maximum, whether one it a people, humanity or the uni- verse. As the curriculum leading to perfection consists of a sequence of purifying ordeals, the extension of the idea of perfection from the individual to the church community, and from the community to the species, amounts to a constant increase in the format of the collective that is to be cathartically tested. It was initially the hermits who dis- covered the desert as the stage for the individual purgatory; they were followed by the cenobites as the inventors of the group purgatory, known first as the asketer{a, then later the monasterium and cloister - the first training camp for group perfection and centre of religious communism. The high Middle Ages then popularized the notion of a 'third place' (as Luther called it) in the beyond, which was now officially dubbed 'purgatory' and in which - an early manifestation of democracy - the Christian majorities received follow-up treatment. 72 Here we see a transcendent transitional society taking on its first contours. The Enlightenment, finally, invented progressive 'history' as an inner-worldly purgatory in order to develop the conditions of possibility of a perfected 'society'. This provided the required setting for the aggressive social theology of the Modern Age to drive out the political theology of the imperial eras. What was the Enlightenment in its deep structure if not an attempt to translate the ancient rhyme on learning and suffering - mathein pathein - into a collective and species-wide phenomenon? Was its aim not to persuade the many to expose themselves to transitional ordeals that would precede the great optimization of all things?