OK. So. The divine purpose of law is ... to wake life to the endlessness of its immanent reality by consciously laying to sweet sleep all the purposes that bind it, above all to itself. #38 [Awesome footnote]: As figured in Nietzsche’s “heaviest weight,” the absolutely binding-liberating principle of the eternal return of the same (Gay Science, trans. Josefine Nauckhoff [Cambridge: Cambridge University Press, 2001], 194) and in Meister Eckhart’s formulation of the divine whylessness of life: “it lives without Why, because it lives for itself. And so, if you were to ask a genuine man who acted from his own ground, ‘Why do you act?’ if he were to answer properly he would simply say, ‘I act because I act’” (Complete Mystical Works, 110). In other words, the only purpose of life, which itself properly belongs only to what lives without principle — “Hoc enim proprie vivit quod est sine principio” (Eckhart) — is to arrive at the purposeless Reality: “Reality is Existence infinite and eternal. Existence has no purpose by virtue of its being real, infinite and eternal … Everything — the things and the beings — in Existence has a purpose … Their very being in existence proves their purpose; and their sole purpose in existing is to become shed of purpose, i.e. to become purposeless. Purposelessness is of Reality; to have a purpose is to be lost in falseness … Love alone is devoid of purpose and a spark of Divine Love sets fire to all purposes. The Goal of Life in Creation is to arrive at purposelessness, which is the state of Reality” (Meher Baba, The Everything and the Nothing [Beacon Hill, Australia: Meher House Publications, 1963], 62). In these terms, the purpose of law or the law of law, is to bring to end all the purposes that separate life and living. The connection to sleep is articulated by Meister Eckhart: “If a person were really asleep for a hundred years, he would not know any creature and he would not know of time or images. [Only if you so sleep,] then can you hear what God is bringing about in you. This is why the soul says in the Book of Love: ‘I sleep and my heart is awake’ (Sg 5:2)” (Teacher and Preacher, trans. Bernard McGinn [New York: Paulist, 1986], 293). The proverbial sweetness of sleep, an absolute law of life whose intimacy therewith is shown in sleep’s suspension of everything save breath, is sister to the wakeful captivation of contemplation: “For by a wondrous sweetness was she [Mary] held; a sweetness of the mind which is doubtless greater than that of the senses” (Augustine, Sermons on the New Testament, 54.1). And as anxiety is the enemy of sleep, so is sleep a reflection of the irreconcilability of worry and justice: “At peace with God and neighbor, thus good sleep demands. And at peace too with the neighbor’s devil! Otherwise he will be at your house at night” (Friedrich Nietzsche, Thus Spake Zarathustra, trans. Adrian de Caro [Cambridge: Cambridge University Press, 2006], 18). The gravity of sleep indexes the sweet immanence of eternal justice, precisely because ‘justice never sleeps’: “suppose you feel tired and fed up and that you go to sleep. What is it that you are trying to do? It is nothing but to try to take refuge in God — your natural and inherent state. The whole Creation therefore has this conscious or unconscious tendency to take shelter in God the Over-Soul … by entering the state of sound sleep” (Meher Baba, God Speaks: The Theme of Creation and Its Purpose [New York: Dodd, Mead & Co., 1973], 101). Augustine similarly correlates the sense of divine justice and feeling for the inner abyss in commenting on Psalm 41:8: “Deep calls to deep [abyssus abyssum invocat] at the sound of your cataracts … This is how wisdom is imparted, and faith is learned, when one deep invokes another. Holy preachers of God’s word call to a deep abyss. But are they not a deep abyss themselves? They surely are, as you know. The apostle says, It matters very little to me that I am judged by you or by any human day of reckoning. What a deep abyss he is! But he goes further: Neither do I judge myself” (Expositions of the Psalms, trans. Maria Boulding, 6 vols. [New York: New City Press, 2000], II.251-2). In other words, the apparent virtuality of abyssically resonant communication is a sign of the hidden reality of eternal justice as well as a real medium of worrylessness. Beautifully enacting this principle, Augustine opens the commentary on this line by addressing the (invisible) reader as a visible presence by means of whose interest his own commentarial effort proceeds without anxiety: “I may be able to get through this whole psalm if you help me by your concentration, for I can see how eager you are. I am not too worried about any fatigue you may feel as you listen, for you can see how I am sweating in the effort that speaking costs me. And as you watch me laboring, you will certainly help me, for you know I am laboring not for my own benefit, but yours. Go on listening, then; I can see you want to” (Expositions, II.251). This points significantly back to questions of relation between media and sweetness, virtuality and justice. Is not the theory of communication that Augustine here arrives at and dramatizes not a form of ‘post-human’ justice predicated upon the as not [hōs mē] structure of apostolic identity? Is not the as not — as opposed to the hope-structure of the as if, which is actually only a mechanism for ‘having one’s own way’ in a bad way upon the faulty foundation of assumption that the hoped-for always already is not — precisely the hopeless ‘hope’ of the virtual as mode of relation that calls from the depths to release identity into sweet wayless abysses of a life? See Eugene Thacker, “The Wayless Abyss: Mysticism and Mediation,” Postmedieval 3 : 80-96. Is not eternal justice coterminal with arts of wayless media, above all the taste of one’s own tongue, whose aimless aim empties world of the correlational, fake-it-till-you-make-it structure of capitalist life (hell-creating virtual performance of salvation) in f(l)avor of the fullness the cephalophoric paradise where law both is as if it were not decapitated and is decapitated as if it were not?: “Justice without law is not the negation of the law, but the realization and fulfillment, the plērōma, of the law” (Giorgio Agamben, The Time That Remains: A Commentary on the Letter to the Romans, trans. Patricia Dailey [Stanford: Stanford University Press, 2005], 107). Affirming these questions, Scott Wilson provides a proper figure for such media, one whose beauty lies precisely in the abyssic alreadyness or radical immanence of its ‘perhaps’: “Perhaps some time in the future, some hard-bodied, hard-wired assemblage self-designed to survive the lifeless expanses of time and space will sense the sense the soft sweetness of a-life penetrating it” (The Order of Joy: Beyond the Cultural Politics of Enjoyment [New York: State University of New York, 2008], 173). True dat. But I still want to save the planet and fuck up them rich folks.
[Note: Sources: JBR; Nicola Masciandaro, FB post, 27 Jan 013; JBR]