Monday, May 5, 2008

Water



This is an image of water. yet it feels like my own-most image of water. It disturbs me that the horizon is not entirely straight. It may also be said that this must be the view some of the people had from the ending of the Werner Herzog film "Heart of Glass" (Herz von Glass) when they looked out from their tiny island.

I consider the ocean to be the intelligence of the Solaris entity of our planet. It is intelligence. Humankind with their haphazard and incredibly ugly houses in Los Angeles could never compare to the beauty of this scene. Somehow I believe that human beings must learn to fit with their landscape if they are going to meaningfully enter into it.

We could speak of schooners and clipper ships, sailing vessels had a little more nobility. Then there are the science fiction episodes about cities built under the sea. But all of this still is not in accordance with the rocks and the fishes who seem to perfectly relate, through billions of years of a dance that has turned into a sublime aesthetic. Aesthetics? The will to power as art or ethics? Somehow kindness enters into our attempt to be beautiful: what is not kind could never really be beautiful: human history and myth is full of the expression of those who are torn between kindness and lust for beauty. But this lust to penetrate, to abuse the beautiful victims, to turn them from their innocence into some twisted perversion of themselves... this shadow (actually spoken of in Sauron's perversion of elves into orcs in The Lord of the Rings... which remains a lesser epic by virtue that it is too late, somehow incestuous, and too naive, lacking a healthy dose of Kafka or Bernhard's Beton to bolster the impossibility of the undertaking, and in some ways still captivates the farthest reaches of my imagination. What we need is a realm of fantasy epic, like Tolkein that also opens up to the absurd idiocy, beyond the "Aspergers," retardation of fantasy... allowing the softness of this but still pointing to its illimitable frustration... maybe even throwing in some political despair... and yet still leave room for elves and silky space sirens ...my adolescence will not be entirely requited... but itself in battle with the old man, T.S. Elliot, high Artemesian art and all that cognizant experience, let the battle begin: maybe in the form of Henry Darger's battle, certainly not in the overly earnest battle of the angels in Milton, which is insufficiently infernal and so on...). Or maybe it is the restlessness of the currents of the ocean: perfect and yet ceaselessly toiling to become some other condition we can only barely perceive from a great distance, perhaps the unknown, but never easily so...

Monday, April 28, 2008

Kapital and Katalepsy: an exercise in Kapitulation

This article is only of note for the sake of later discussion. It is written down in a hurried and unthought manner, that does not betoken any genuine thinking, in fact thinking itself is lost.

The point from the beginning has been to become lost, hopelessly entangled in the dense forests of thinking, much better this forest than the technological conception of eternal perfection, high fidelity completeness if such a thing exists.

I have suggested that the essence of Dasein resides in its capacity to render what is proper to itself: Mort, mortgage and finitude. The attempt to "own" any property leads to mort-gage, to debt that must be constantly repaid: it immediately acknowledges the juridical-political system of the state. A dead end. What is proper to Dasein is mortality... is death. Death however tends to upset the order of ontic exchange perpetuated by the state: there is no price that is put on the threshold where one feels the exchange between human life and death.

And yet the ontic is death, the very opposite of the ex-stasis of the living world, which exists without property, immortal and thereby "free."

Oppermann and I have pointed to the issue that ex-stasis is always a kind of cover, that is eternally proceeded by a shadow: capitalist appropriation: this would have to do with being another spiritual system that can be sold to you by another one of those "fucking" (sic) (Oppermann's language) sages.

Catalepsy, I posited on a lark, is dialectically (hah! "dialectically!" how non-heideggerian, Heidegger being the greatest non-dialectical thinker) opposed to ecstasy (ex-stasis). If ecstasy is commodified and marketed away, then catalepsy simply grabs you and pulls you down and holds your nose to the topic till you can't think or speak any longer. It may be somewhat of an embarrassment, and it may be signs of a mild form of epilleptic disorder (which a friend of mine called "being attacked by the devil;" this friend sometimes is quite brilliant, but Oppermann and I labeled a "phillistine" just to express our considerable misogyny, and Deborah agreed if only to be rid of her, so I apologize.).

I very much admire the act of giving in: it leaves room for all sorts of subversion after the fact. When it comes to Kapital there is always more to say because it capitalizes on this. There may in fact be a commercial value to all of this drivel, and if there is not then it is likely to be whisked away as the next wave of dross. Kapital however is death, money is death, it is the lowest form of matter, it is matter that has reached it's lowest form of potential and thereby is potential for everything: a universal currency, Mercury stands in every door... and yet how unfortunate that we live in an era of a cliche believing that most everything we can discursify can be bought or sold... we keep seeking for a discourse that relates to our truth, but then this puts us at the point of our own mortality, where finitude creeps in and lifts it's weary face. 'Death old friend, the death of my cock," Jim Morrison will say, speaking of his own "sore and crucified" phallos, as ribald and repulsive as any poet has dared to speak. "And death shall have no dominion," speaks Dylan Thomas, but that event shall only come at a profoundly later date, when after we have suffered the warring and warning of the word and language to suffer us at last: you don't know how badly we have faltered and fallen into the political world.

I traced the whole thing back to Mircea Eleade (Oppermann calls him, appropriately Mer-che-ah) "Myth and Reality" the distinction between Mythos and Logos is the dawn also of the political world: Eliade cites Xenophanes (565-470) as the author of that distinction. The dawn of the secular world. And what is secular, a seclorum (latin for a "age" or a grasped period of time), is a tie, or a debt (from the Hittite), a bond of trade. It may be that from this distinction we can see the eventual rise of capital, though the necromancy of money in the form of tithes records is at least as old as the Egyptian religions... some attribute the first coinage to the same time as Xenophanes: Croesius of Lydia, Ca. 560 BC.

This is just a preliminary sketch, more on this will necessarily be posted later. One piece I would like to emphasize would be the issue of Katalepsy as something that grabs one, rather than a voluntary act of "stepping" out that one sees in "ex-stasis." This distinction seems flat at the moment, and rather lifeless, the point is that ex-stasis gets easily re-capitulated... catalepsy throws one off the path, a mortification, pointing to the dual ontic and ontological sense of death.

Sunday, April 20, 2008

The waking tree


I would like to ask if it is possible to have a waking tree: that is a tree of correspondence where one meets with one's infinite loneliness face to face: with this emptiness which is endless. Make it more sharp though.

I would like to meet somewhere in this darkness, this presence of the other as near as the web can at times indicate: a waking tree... at least an entity that is living... certainly the parents are evoked in this tree of light and the incestuous marriage/ heirosgamos is kept. But there is always something essentially split in this form of presence. We know this story only too well.

Let me laugh with the soul's laugh. Let me dream of the forests: not just the imagination of forests, nor their representation, but their very innermost stillness, yes let me be that. And let there be the opportunity for rest in that portion of the forest, knowing there are those who must wake in a state of extreme anxiety. May we be, mortals blessed, and we immortals blessed as well: for those of us who own property, and those of us who own simply our own love from out of the bloody heart.

Monday, April 14, 2008

The Philosophical Water: the Phases of Endless Transformations... and the Withdrawl of Emptiness

From Thales to Deleuze I have traced the element of water: its descent and depth, it's surface capacity to reflect the light.

The ashes of Derrida, calcined, pulverized fire on human bodies lost in an unspeakable slaughter I surmised, when set in this solution, settled to an unknown depth, and took on the character of depth itself, though only when added to this solution: surface reflections, and the darkness of depth: Deleuze's "Logic of Sense."

Only today when I read Jung did I begin to speculate on what it might be like if this water were set to a boil: until now the solution has not been this animated, nonetheless to add the element of soul to the waters, these dangerous waters... did I perceive they froth and boil, the boiling of images, like the vision of Zosimos, or this passage from the "Psychology of the Transference" concerning the conjunction:

"The psychology of this central symbol is not at all simple. On a superficial view it looks as if natural instinct has triumphed. But if we examine it more closely we note that the coitus is taking place in the water, the mare tenebrositatis, i.e., the unconscious. This idea is borne out by a variant of the picture. There again Sol and Luna are in the water, but both are winged. They thus represent spirit - they are areal beings, creatures of thought. The texts indicate that Sol and Luna are two vapores or fumi which gradually develop as the fire increases in heat, and which then rise as on wings from the decoctio and digestio of the prima materia. That is why the paired opposites are sometimes represented as two birds fighting, or winged and wingless dragons. The fact that the two areal creatures should mate on or beneath the water does not disturb the alchemist in the least, for he is so familiar with the changeable nature of his synonyms that for him water is not only fire but all sorts of astonishing things besides. If we interpret the water as steam we may be getting nearer the truth. It refers to the boiling solution in which the two substances unite." (paragraph 459)

I have come to wonder if this is true of my current discourse with Oppermann, with Deborah, and with my own analyst. In each case the container of the relationship must be built up over years. The resulting synthesis comes from a super-saturated solution, where the matter of the unconscious, the incest of Gabricus is dissolved into atoms and then permeates the body of Beya... and so on... but let me maintain a slightly different course on this matter for the time being.

It is clear that my favorite philosophers have particular elements that they have enjoyed and played with: Derrida has his ashes, the result of so much fire and burning, but the ashes hold soul: these ashes remain (to me at least) as the relatively untainted aspect of Hades, lord and ruler of Dust... not the aspect of Pluto, god of wealth, but the two change into each other: and Derrida has sold a great many books on his ashes.

The firey consumed earth may be placed in still water and become inert, a sediment seeking its own depth, or the solution may be fired, the ashes animated again, given that they have water, and once again we may begin the process of seeing if we can re-animate this dead solution, given the presence of water.

There is the right and the wrong time for this kind of application of heat and steam. The wrong time is irreverent toward the grief implied in the ashes of a burnt out, exhausted, and brutalized life, and this life cannot be made to turn back to more slippery and wet, steamy solutions until its dust be blown about the planet... possibly many times, and lost at the bottom of oceans for a very long while. Still there is time, and there is time in the soul, which takes as long, and only as long as the soul needs to take.

This is the beginning of an article on the Philosophical Water and other elements. I pray that I have psychologized less and shared more.

There are other philosophers who are worthy only to be committed to the flames of continual consumption in our society, who cannot re-manifest even in the electronic flames of the internet themselves, except as the charring logs of consumer capitalism: the so called academics of American "philosophy:" these philosophers are too green to burn very well, so we will have to stack them up on the shelves and ignore them for a while... perhaps in a thousand years a socio-cultural philosopher will find them of interest: but certainly for reasons far different than the "authors" originally intended: one that is sufficiently calcined and patina'd I might suggest.

The point here is that Derrida's ashes is not a final state, and nor is Deleuze's comparison of surface and depth in his Logic of sense, these are stages of a process that goes on and on: you can always remove the firey, transformative element from the Deleuzian meditation. You can remove the water from the Derridean frame: and then there is a certain stuck-ness that begins to happen. Derrida blows hot and dry, ceaselessly and endlessly writing, apparently (Oppermann unfairly calls this chewing gum, but like chewing gum this epithet concerning Derrida... sticks). It is possible for Deleuze that in some sense the solution he keeps diving into (and as a terrifying aside he died by diving off a balcony), and reflecting: still needs to be compacted and brought in in order to express soul.

Soul is related.

Soul may be said to drive the operations of the philosophers. Many will say that the likes of Deleuze and Derrida were white-hot expressions of intensity: but there is always another stage of soul to meet with: the damn thing keeps changing:

Calcinatio
Putrefactio
Solutio
Mortificatio
Nigredo
Albedo
Rubedo
Coniunctio

and so on and on and on.

Like the Tao Te Ching: even the ideogram for the stillest moment of stillness: can only present a flake of a moment among all the other moments of the soul in its endless transformations...
Hexagram 52
"Bound". Other variations include "keeping still, mountain" and "stilling". Both its inner and outer trigrams are (gèn) bound = mountain


But suddenly I worry that everything I have stated up until now is somehow profoundly wrong, incorrect, uncertain. Yes, I am certain of it that you must think no longer of what was written up until now, even as I leave it for you so that you may understand within it the turning point of this contradiction. The greater truth if there is a truth and it is an "awful" truth, is that the emptiness is endless. There is a shadow to this pleroma, an infinity is always endangered of becoming a bad infinity. Endless transformations, Ja, sure, but in the end the emptiness is endless as well, and it is cold as the first clay of the uninspired Adam. This endless pattern gives ground, rather than groundless spiritedness, sublimatio (which is yet another alchemical action) of seeing that the system expands seemingly endlessly... there is a contraction, congealment (coagulatio), revulsion and withdrawing from the scathing trouble of emptiness. Such forced coagulation, withdrawl before the emptiness of being: creates and preserves the troubled self in the shape of human Dasein. Or perhaps the withdrawl before this emptiness, the constant coagulation of time past itself will manifest not only as "human" (perhaps as Gadamer suggests this may have another thousand years to it at the most) but as "other" Dasein that may be invented in our age or beyond it.

In this sense it may be hoped that the "Withdrawl of Emptiness" is not merely the force of "developing civilization" that will somehow conquer the searing force of this vacuum itself... somehow before the emptiness of withdrawl there will be withdrawl of the Dasein that sought to conquer and subdue (and possibly "sub-dude") the advent of this useless and meaningless emptiness.

Now I wish I could write you a melody so plain
That could hold you dear lady from going insane
That could ease you and cool you and cease the pain
Of your useless and pointless knowledge

Friday, April 4, 2008

An Artist's Card: The Intimacy and Distance of Universal Symbols


This then is the beginning. This then, Inanna and the Buddha of all time and space. Oh, and lest we forget, the Devil, a saddened and wizened satyr who is held at bay with the red hair of Mary Magdelen.

Yes, well Inanna, her name spell'd in cuneform "in-anna" Anima is animation. In animation. In-Anima a perfect phrasing of the clear female voice, beautiful and terrible.

May there be love among all of us, Inanna and Deborah and me. May the bright and terrible goddess who can wipe me onto the shores of blinding white sands and blue sky of infinite loneliness, may she have pity on me and leave me grace to love my gentle Deborah.

Deborah who rejects the role of being the gentle wife, nevertheless, while wild and free like some chill wind of psyche, has done me no harm. It is a religious question: do we choose to do this? Well, like if we simply lived in the void of convenience would we dream of any more impossible delectation.

The mandala is an image of beginning: some doorway is opened in the solar eclipse: an examination at the womb entrance: before we step in....

To a field of Buddha sunflowers
To a ghetto or a slum
To a dance with a beautiful woman
To the paths of poetry or power

The fox stands for the wizard merlin, a balance to the satyr on the right: the noble and innocent animal crossing the path of the present moment: the fox is wild and therefore innocence crowns and graces his posture, no matter what he has not yet been tamed by a man. The other side of the fox is his shape-shifting, his ability to blend in.

Brief acknowledgments should go to the tarot card of the priestess, she who says "all magic is woman," after all it is all she can say, dedicated to her art: and yet she too is yet another moment who steps into the universal dance.

Finally there is Saturn who strikes twelve, he falls to the right: Saturn bears the wheels within wheels, the metal technology of clockwork, but alas --- IN TIME --- all metal springs wear out, metal being finite.

Above this is the infinite spiritual wave beyond the wheel, Mount Fuji is always in the distance, this is highest spiritual knowledge conveyed in visual art: and the wheels of saturn melt before the churn of waves, corrode and become full of the water, the corrosive salt oxidizes the metal, freezing the gears, time itself is out of joint, beyond the centuries of Christendom.

Trust in the great wave! Believe in the great sound! No statement could be more affirmative of this manifestation of existence, as completely heartbreaking and confusing as it is.

...then there is my cat, and while some poets claim that cats are immoral, we had no problem loving each other. I loved my cat, and he loved me and now he is fully consumed in a blinding bright light.

Friday, March 21, 2008

Thereby, Exactfully



Standing, appreciably, in the corner of the room with the gray trowsers trundled up to the corner of his chin. It's a world of gray flannel and, don't you know, everything that is specific to gray trowsers, must be ordered according to exactitute.




Writing aggregious little notes of everyday concern, as if it were possible to write these little notes everyday, and confessing, as, my dear, we must confess, too much, indeed overmuch, in the bright syllables of the mind. It may be possible to write smaller, not really wanting to write at all, but then why write? But writing in mass, a mass of tangled syllables and jangling rhymes that stroke each other with the obscene intercourse of the organs hidden inside one's very body. I have hidden myself from writing (making bizarre little collections of beatles distilled in bottles) every word itself does not seem to make sense (a killing jar of thought)




At each location one could feel it, clearer and more distinct, along with the rythm of prose that became by turns more paranoid and at the same time more adroit:


"What will we do with him?"


"-We'll stick him on the end of his mother!"


"Oh, no, you mean to say?"


"-Yes, his mother again!"




(It was clear from this that Dr. Ayres was quite insane...)




(...but only salvingly so: Dixi et animam salvave, "I spoke and saved my soul." -Queer sentiment, Good Friday and all that, Lord's supper is quite a feast, and nothing even the most distant thing that one can truly remember.)




Deep into the woods there is only strangulation, suffocation, the fornication of instinct, and how my typewriter keys seem to linger over those words with a certain relish: well at least there is that, somewhere in this consciousness there are pleanty of fetid pools.




I really thought about writing a fictional work about the future, one in which everyone actually got it right, hopefully far enough beyond our neurosis, we met an alien race, and started to interact with this race (hmmmm.... could I be speaking of we ourselves interacting with each other compassioinately?) in a manner that seemed kind and resourceful, and replete with the imagery of our own dreaming and weaving and ritualizing round some sort of a shape of fire because even though it does not have to burn us at this exact moment, life itself is this fire and, well it actually does burn us.




But this does not pursue with sufficient frequency the image of the man in the gray flannel trousers... but haven't you heard enough of him? He is sitting here tapping away at the computer keyboard, sometimes his fingers do the flying, sometimes he wakes and listens to the strange stories that are being whispered by the nematodes in his brain, and sometimes he forgets them. Again it's a matter of rythm. But the fact remains clear that the moment we think self-consciously, well, what is it in fact that I am doing, that somehow we slip on those gray flannel trousers again, and we apparently leave off dreaming for another dream.




And wasn't that what I chose to wake up from? Some kind of dream of bigotry and religious hatred? Walser would never write about that! And maybe he was right to, because, after all, one might say, why put in that sort of effort into defeating all the causes of injustice to "humanity" when, after all, we know that at bottom humanity itself is unjust, and what we might try better for is taking up the position of being a valet for the rest of existence, stepping through the doorway of our own fragile, ferbile perceptions, God (and this may be the god of the dysjunctive syllogism) bless it! But what I was saying:
"The wise is one... that manner in which all things are driven through all" (Heraclitus fragment)



Here is the thing, it takes a certain amount of momentum to actually get into writing, and that momentum can be carried by time alone, by a stiff drink (not advised), by a smoke of something (not reccomended) that gets you in the damn mood, because you have to move that damn steamship over the mountain, even if you or your crew simply are not in the mood to do it. That is where the pain and the suffering begins (as if it ever really ended), an intoxicant is placed in the path... or else one has the intoxicant of language, the spell of a written word or phrase... where would you rather be, reading or writing?




Reading one happens to simply slip back into the manner of things, writing one takes a step forward.... as if to say, well, dammit all I am sick of reading this man's (particularly Ayres') onanistic excretions. Life is too short, I am going to do some of my own! Well then jolly good for you! "For those who are limited, El Topo is a limited film...." speaks the poet Alejandro Jodorowsky, but now we are entering into the realm of criticism and comparative literature and I wanted so much to entertain you with endless hours of the travels of the man in the gray flannel pants: that somehow would creep around behind the backs of the intelligentsia, of even having something decent to say, of even participating in a decent damn day of work, but no, I sit here writing and dreaming, divided from my pay-producing employment, somehow ready to sneak out like some mischievous young mortal instant, on the back porch, smoking a Gitane (no I rather despise those cigarettes, once they even made me sick to my stomach, I won't smoke Gitanes, and that is that!) Maybe it is the simple pressure of just being as one is. Perhaps this part of expression is somehow neglected, and now it emerges as something, that at least for me in this moment is subversive: I dream of the man in the gray flannel pants scribbling something incomprehensible, some impossible design in his little steno-pad notebook, looking, taking stock of the distance between himself and the stars in certain galaxies, far, far away, indeed very far away.




Don't say it's the end! (and indeed it isn't, passing on in a hurried jog beside the mirrors of windows on a 1950's avenue in daytime, when men still wore fedoras and were respectable with their gray slacks) What I write here is a matter of some aspect of myself still eeking its way through to survival, and it is said by our noble preachers and ministers that "part of a man must indeed die, outright, during his own lifetime. " We know that part of what our ministers (and indeed even you, Herr Doktor Jung) speak is a lie or an internal contradiction, "we must die so that we may live, and we must live so we may die" (speaks a black minister here in South Central Los Angeles). But that isn't enough: "Hoffentlich, aber gibt es tatsätlich das Böse?" And here is the problem that we didn't want to think of because any gain here at all is to be treasured, ah yes, the problem of evil must be dealt with sooner or later, and it does not grapple with something essential here: maybe a Nietzschean sense of vitalism (Jenseits... etc. etc.). Something else, something else, something else, something else, something else. Maybe as I go through these repetitions and they sound more like some kind of adolescent angst, that I turn and suggest that there is something lighter than that, freed of the complexes of my adolescence, but on a roll of energetic blasting about into the unconscious cuneform of ideas and impressions.



Write because we must, even though we do not have to? Isn't that a little too much? Why such wasted effort, furtive, for the sake of an idea that once was clear but now remains clouded? As if the productive portion of my life at moments seeks to eclipse or extinguish the great amounts of my life that are stagnant or languishing, and must languish in their sheer voluptuous abundance, I mean, this is it if one actually has bustling fields of wild sea grown mustard plants growing on a hillside in the fog pierced by early morning sun in one's imagination, and the sea is busied with burrying the rocks once more in the roll of ocean waves, swallowing up stones once again and then sliding away from them as the passionate embrace fails and once again seeks them. Somewhere in the distance of the ghetto some pathetic man steps into his hotrod and lets his engine tear into the 3:00 in the afternoon glaze of a Good Friday afternoon: "tearing it up, homie!" "Yeah, well f--- that, whatever! Screw you and your big reving motor car and your need to screw everyone around with your noise! I hope you run your motor into the sea and the waves can ply you with seaweed and your engine will turn into a solid block of rust and iron ore. I hope your kind dies out and I hope we never see you again. One more big engine bites the dust from some sort of idiot in the ghetto, one more George Bush bites the dust as a president of bluster and cluster bombs, out and out stupidity, I hope you bite the dust, I hope you go home unbidden and close your doors and shutters and go to sleep and never wake up, I hope that you nightmares will finally go to sleep."


And maybe I write as a final sense that there is something in me that lives in between the words (it always does, between) restlessly looking for a way in between. And have I really spoken well as to what I thought I should be? Did I fall into a rage? Did I act as too much of an idealist and thereby condemn myself to the oblivion of naïveté? But it is not something so much "greater" that waits to slip out from between the lines, as some kind of a narrative, a speed of swiping, a blur, a cat's paw swiping through the air, all teeth and claws, leaving a scratch and red marks, necessitating immediate medical treatment, of course, not just bandages and merthiolate but a full trip to the doctor, lest the bite contain infective bacteria and you'll have to lose your whole arm in the end: that's what I meant to say before life stepped in, like some Robert Frost poem:


But I was going to say when Truth broke in
With all her matter-of-fact about the ice-storm
I should prefer to have some boy bend them
As he went out and in to fetch the cows—
Some boy too far from town to learn baseball,
Whose only play was what he found himself,
Summer or winter, and could play alone.


I know you will say that this is overly sentimental, and it does not deal with those incredibly naughty boys with cowboy hats and drag racers burrying bombs in the Iraqi desert under the heat of the noonday sun, I mean there is a time for such things and this is not one of them! I mean there are boys bending birches, somewhat modestly at least, and there are boys that should probably be burried in the earth, somewhere deep down. They probably came out of the earth too soon, they came out of some sort of a dream with their Harley Davidson motorcycles and decided to raise hell for the rest of us. And all I can do is to think of burrying them? Chain of their motorcycle, chain saw ripping down forests, I mean WTF? I say a good chain saw to the neck will solve the problem... only it is my neck I see there on that chopping block along with the branches of birch trees.


What I was going to say before Truth came in with her attendant glory, and Reality came in with its rather (...shitty...) predicament is that we must write something that is glaring out of the hedge rows of our perfectly conformed lifestyle in the modern age: there is a man dying of civilization, dying right beside a man who is dying of savagery, and the middle way lies in between, but that is the problem with Eastern thought, laughs the man in the flannel trousers, this time wearing a white shirt and a red silk tie, really quite dapper... laughing with other men in gray flannel trousers and different sorts of shirts with ties and no-ties, and so on, as if this dialogue could go on forever but anyway one laughs and keeps the covers up to one's cheek, disapproving for the moment of any nasty play in the bedroom one sticks one's nose and tongue out at all the pretty people passing by, and all the nasty visions of orgasmic sugarplums that dance in one's perceptual horizon, so that it really is astounding until one is just about ready to get that...