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Galiet & Galiet
sublimated to its entire potential: poem within poetry within poet. For what is a flower, but a poem, for what is a rose, but a poem, but what is a human, but a poem, once lowly, then sublimated, once lost, then found, once made, then being in its becoming, becoming in its being.
Meta-poiesis, overwhelming, relentless force, compells things and beings to become what they are yet more, ever more. In every aspect of being’s unfolding, every thorn belongs as much to itself as to the poet. Were there tensions, errors of existence of its manifold accidents, vicissitudes, ebbs, misfortunes, ills, at times being, at others part being, meta-poiesis would still prevail, subsist, endure. Phusis compels beings not only to be what they are, to live authentically, as Heidegger endears, but also to insurmountable, tumultuous, mythic sun rising and sun setting quests.132 There is a longing, a yearning, a thirst 3⁄4 natural and insatiable 3⁄4 an exile, a fall, a memory recollected that perdures, that wistfully mourns a lost paradise, that beckons us to regain it, an immortal state to be counted among the Grecian immortal blest, a golden age, a dream or truth, ever present, undying, belonging to the Elysian Fields, neither in labour nor tears in whose eternal meadows, in rose-and-asphodel fields blooming, never, never glorious deeds and bequeaths forgetting.133 To find this abode, to regain it, to dwell in one’s home or heart or mind, authentically, as Heidegger posits, is not enough: be it through imagination or reason or faith in the hereafter or thereafter, labyrinth or heaven, gods or God, dwelling in phusis, in poiesis, in aletheia is only an aspect of it. Immortal yearning is the other in whose every minuscule second, the small and grand, lucidly opens up the heavens, and life, in its full terror and splendour, becomes worthy of itself, of its meta-poem, not as allegorical, deluded prisoners’ in Plato’s profane cavern of nomos, but as bequeathing, mytho-magic dwellers in the sacred, meta-poetic Naiadean Grove of Ithaca whose natural, delightful dwelling of exquisite creativity and extravagance, replete with the nymphs’ magnificent regal weavings and stony bowls, and urns dripping with bee’s honey, nectar pure,134 singing, free from shackles, sublimated sings:
“High at the head a branching olive grows,
And crowns the pointed cliffs with shady boughs. A cavern pleasant, though involv’d in night, Beneath it lies, the Naiades’ delight:
Where bowls and urns of workmanship divine And massy beams in native marble shine;
132 Max Mueller, following ideas of Vico and DeFontanelle, posits that humans began their mythic lives with images and ideas. After acquiring grammar, they articulate pictures of the surrounding world, thus, progressing towards the myth making stage. Stories then replaced facts and phenomena became personified metaphors. He also adds that the entire heroic model is constructed on the sun or solar mythology. The young hero, analogous to sunrise, begins his overwhelming quest until its completion towards the dawn of his life. Csapo. Theories of Mythology. Oxford: Blackwell Publishing, 2005. Max Mueller and Solar Mythology. 19-29
133 Plato. Complete Works. The Symposium. Ed. John M. Cooper. Cambridge: Hackett Publishing Company, 1997. 457-505 134 Homer. The Odyssey. Trans. Richard Lattimore. Book XIII. (103-113). Please see also Porphyry, Ibid. 43
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