Welcome, litgeeks! Join us for our fifth hangout discussing The Ever-Present Origin by Jean Gebser. For this hangout, we will be focusing on MUTATIONS AS AN INTEGRAL PHENOMENON (Chapter 4). Please be prepared to discuss pp. 116–155, along with any broader themes relating to this portion of the text.
Important note: The platform has a limit of 10 live participants, so we’ll assume a “first come, first serve” policy for the hangout. However, if you are unable to make it into the hangout, we’ll be able to see your comments and questions on the event page, so feel free to watch live and chime in!
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Date & Time: Thursday, January 28, 9 pm EST
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Event page: Sign in - Google Accounts
If you have any questions or topics you’d like to discuss, please add them below. We can also use this topic to continue the dialogue after the hangout.
nice to have a bit of a focus here~ thank you for that! x
Alas, I once again can’t make it, but I have enjoyed listening to every hangout. I’d be curious to hear any reflections on the “itself” and its relationship to the time-space world (pgs. 134-135).
I can’t make tonight’s hangout, will try to check in. Enjoy!
Oh, that would have been interesting. It’s funny: I completely forgot about the ‘Itself,’ even though Gebser devoted a whole consideration to it.
Maybe it’s because the word Itself struck me as vaguely creepy, like an entity from some Stephen King novel.
An effect of the distancing, 3rd-person languaging…
But I got that he was basically talking about source or origin, prior to its differentiation into specific consciousness structures. His passage about the diaphainon (I think nearby in the discussion) was really worth sitting with, I felt, and relates to the self-ness of the Itself, the way that origin is not-X, not-Y (it’s only itself), at the same time that it “presentiates” itself in X and Y and Z, etc.
The diaphanon […] cannot be classed either as a form of symbolism or as a methodology; it is neither psychic nor mental, nor does it bear the stamp of magic. Rather, becoming co-visible in and through man it attests to the new mutation by which all previous spatio-temporal unfoldings represented by the increments of dimensioning in consciousness are integrated and made “meaningful.” And as these spatio-temporal unfoldings or exfoliations open the possibility for the conscious emergence of the presence of origin, this presence diaphanously enters the realm of conscious and visible effectiveness from its unconscious and invisible state. It mutates in man himself—or is it that he mutates in its “direction” or from within the originary presence? It mutates in man from its pre-spatiality and pre-temporality to a space-free, time-free presence of origin that is manifest as an effectuality of the human itself. (p.135)