Home pageTHE SURRE(GION)ALIST MANIFESTOChapter 4.- AnarChapters: Zhuangzi’s Crazy Wisdom & Da(o) Da(o) Spirituality
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Chapter 4.- AnarChapters: Zhuangzi’s Crazy Wisdom & Da(o) Da(o) Spirituality
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AnarChapters: Zhuangzi’s Crazy Wisdom & Da(o) Da(o) Spirituality. By Max Cafard

Excerpt from an Exquisite Corpse book. Baton Rouge. Copyright © 2003 by Max Cafard. All rights reserved. First Edition.

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jeudi 8 février 2007
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-1- No Way
Wander where there is no trail. Hold on to all that you have received from Heaven, but do not think that you have gotten anything. Be empty, that is all.
—Zhuangzi
Try to be empty and to fill your brain cells haphazardly. Go on destroying what you have in you. Indiscriminately. You could understand a lot of things, then.
— Tristan Tzara
As Zen Master Wu-men takes us through the "Gateless Gate," the Daoist Sages Laozi and Zhuangzi take us along the Wayless Way, the Pathless Path. A contemporary pathless pathfinder tells us that "[t]here are paths that can be followed, and there is a (...)

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jeudi 8 février 2007
.
-2- Anarchy Rules
Previous : No Way
Zhuangzi, like Laozi, is a Pre-Ancientist Anarchist. He looks back to the non-existent, more than real, yet historically-rooted Dynasty of the Yellow Emperor, the Era of the Uncarved Block. The age prior to the rise of domination—before the ascendancy of the State, Patriarchy, Class and the Megamachine. The establishment of this Many-Headed Monster was a huge historical mistake, a serious but also a laughable one. At once Theater of Cruelty and Comedy of Errors. Napoleon (who laid siege to nations and murdered multitudes in order to become Emperor of a small island) (...)

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jeudi 8 février 2007
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-3- Being Good for Nothing
Previous
Zhuangzi was a radical relativist and perspectivist. Not in the nihilistic Post-Mortemist sense of losing all sense of materiality and rootedness in the real, but rather in the Pre-Ancientist sense of openness to both the radical uniqueness and the natural commonality of all beings. Openness to both their absolute emptiness and their dense physicality. According to Zhuangzi, we miss both the uniqueness of others and our commonality with them because "we cling to our own point of view, as if everything depended on it." We can’t shift our perspective. We can’t see the perspective of (...)

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Thursday 8 February 2007
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-4- Becoming a Bug’s Arm
Previous
No Way
Anarchy Rules
Being Good for Nothing
Zuangzi says that when Laozi died, Chin Shih went to the funeral, "yelled three times, and left." The mourners were shocked and thought this was a disgrace. Zhuangzi, on the other hand, saw it as a quite reasonable response. Maybe Chin Shih was giving three cheers for old Laozi. Or maybe he was just getting his mourning over with quickly. Either way it makes perfect sense. The alternative is to hang on to what can’t be caught. "The Master came because it was time. He left because he followed the natural flow." Zhuangzi was a rebel (...)

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jeudi 8 février 2007
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-5- Don’t Fall for It
Previous
No Way
Anarchy Rules
Being Good for Nothing
Becoming a Bug’s Arm
For Zhuangzi, like Laozi, the Dao declined when everything was given a name, and when people began to make distinctions between right and wrong. "Then came men who distinguished between things . . . . Later they labeled them . . . . When right and wrong appeared, Dao declined. With the fall of Dao, desire arose." Nature and society were ruthlessly torn apart, dismembered into bits and pieces that could be labeled, judged, measured, dominated, controlled, and possessed. We are fallen along with everything we (...)

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Thursday 8 February 2007
.
-6- The Truth is the Hole
Previous
No Way
Anarchy Rules
Being Good for Nothing
Becoming a Bug’s Arm
Don’t Fall for it
Most of what has passed for dialectic in the West has quickly subverted all dialectical subversion by falling into dogmatism and harnessing an anarchic procedure on behalf of an imperious ego and the forces of domination. As Tzara put it, dogmatists use this pseudo¬dialectic for "looking hurriedly at things from the opposite point of view, so as to impose their opinions indirectly," so it turns into a game of "heads I win, tales you lose, dressed up to look scholarly . . . an amusing (...)

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