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Galiet & Galiet
mystic, possesses a certain ontological magnetism, a grasp 3⁄4 oniric in breath 3⁄4 first it whispers, then a voice, a force 3⁄4 daimonic 3⁄4 as if it belonged to what Delphic oracle, never silent, always haunting, beckoning aletheia, aletheia comes to be, not as an echo, but as a glimpse into Apollo’s mystery: the ineffable. What reality? What oracle? O Delphic oracle that, too, declares Socrates its wisest and most virtuous Athenian,103 that, too, whispers to him in his final hours of hours, that, too, bids him to compose poetry.104
Poetry and poiesis. Heidegger’s revelation, re-evaluation of Aletheia as φυσις, a poetic truth revealed according to a mytho-poetic experience 3⁄4 poiesis 3⁄4 a truth that is a presence that ‘appears’ yet is ‘hidden’ or ‘concealed even in its own appearing,’ not as a contradiction implying “Q is” and “Q is not” reminiscent of Protagoras, but as a Heraclitean contrast of opposites, insists upon acute study. This appearing that is concealed whispers and whispers, relentlessly, something to our ears, as unintelligible as Apollo’s logos and breath dear: prophecy that veils, yet reveals, conceals, yet appears, suddenly grasping what is ineffable, an intuition, a sense, a truth delivered through a veil, half perceived and half forgotten, half becoming and half being, half said and half unsaid, half lit and half obscure, half revealed and half concealed. In it, both aspects forever dwell in the one. And then? This concealing in its own appearing, forming part of its own appearing, belonging to its other, as Heidegger’s rose that unfolds appearing, as it unfolds concealing. What? Its past, its becoming up to that particular, fragile moment, irretrievable, in time, in space; and as it is being, blossoming in its truth, it is appearing in its becoming. Becoming that gives way to being, and being that gives way to becoming and to more being and becoming until its destiny, fate 3⁄4 fulfilled 3⁄4 until its own breath-giving force, in becoming, too, destroys it, weeping, weeping, tearing it apart. Cycle, natural, immanent in its own nature 3⁄4 phusis of phusis, self-moved, cause of its very own motion, energy and form, phusis-in-itself phusis, never to be seen as a one-way, Platonic ascension from becoming to being 3⁄4 finite, circular, perfect; devoid of void. This giving way from one to the other, from becoming to being, from the hidden to the unhidden, appearing and concealing, is a flowing as natural and as immanent as Heraclitus’ flowing river.
Phusis, as its very own true cause, may be likened to Plato’s Form and soul. Conceiving of the Forms or Ideas as true causes,105 the Phaedo’s 4th argument (102a-107b) affirms good, true
103 Xenophon and Apology.
104 Plato. Crito. Socrates last moments. Plato. Complete Works. Crito. Ed. John M. Cooper. Indianapolis, Hackett Publishing, 1997.
105 Socrates claims not to understand sophistic causes. He finds them too confusing and clings to the notion that the beautiful is beautiful simply because it shares in the Beautiful. That is, ‘all beautiful things are beautiful by the Beautiful’ (100d) or “through Beauty beautiful things are made beautiful.” He finds this to be the safest answer by which he shall never err. In seeking the causes of things, he claims that things came to be “by sharing in the particular reality in which it shares.” As an example, he says that Two came to be because it shares in Twoness just as one shares in Oneness. (101c).
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