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Leslie Scalapino

From: "As: All Occurrence in Structure, Unseen -- (Deer Night)"

(A sequence in The Public World/Syntactically Impermanence, to be published by Wesleyan University Press in June 1999)



'There' is neither -- by simply bypassing existing -- by observation occurring at the same time (one is outside literally looking, seeing is more passive, within one's own husk at dye -- at the moment then -- is not observation which is sole, itself)
      nor is it experience -- as it is occurring
      Some utter enjoyment -- (and the occurrence of curiosity) -- not from there being pain -- that is sole also -- from existing which is sole
      only as it is not experience(d) even -- there not being a contemplative faculty or flecking -- occurs as flecking even
      (Flecking) is ridiculed -- one's trained here (which is different from being "taught," is more being as a pet). One's 'contemplative' faculty is ridiculed -- by one even -- and the absence also of that faculty occurring is subservient (not having arisen -- or occurred -- at all
      Lackeys fawning arise from pleasure, then
      The leg flecking is in no suppression.
      (dryly) Bifurcating customs -- themselves -- the weather is spring)
      The curious even -- when the leg flecking, in pain -- seeing in physical nature which is not existing therefore, not even on one's retina -- is not arising from pleasure or at all -- hasn't social being, no experience -- as such; not arising, it's not 'resuming.' (Didn't leave off -- or recur) as one either
      There it 'seems' to resume 'oneself' (no longer that, so no duration) -- nonintentional -- without impediment. As if one follows, tracks, something, resuming attention, itself.
      There is no one to interrupt.
      (One lay on the table, the technicians flashing.)
      (That's backwards.)
      In crowd -- being stung as insult, one without motive, by a cattle prod; when one is not cattle. That other fawns on someone else then. The one stung had been cattle before, simply -- but not now. The person coming up and stinging with the electric prod to hurt on the one who's hideless -- which is as if blind flesh (not being at flesh where there are eyes is the flesh with the prod) -- in excruciating pain there
      (Distinguish physical pain from the mind. Cannot occur.)
      Burning the tar at dawn on gorges -- working on the roads on gorges, foreigners as the only export -- living there on the road -- isn't itself that life is nothing
      dawn -- that life is nothing
      can't change one's habits which are corrosive -- so that's going to be the only thing there is? Whether one is there.
      enervated -- habit -- is not dawn -- either.
      Dancer: Seeing the blue dye within myself (and therefore seeing not on my eyes) I was running at dawn.




      Yet the soft heavy rain was falling at the same time as clinging.
      A homeless musician -- having a dog that is a boxer, where he'd sit and play on the street -- others fleeing return on the street by him. The dog the boxer's rear half is a tulip or pod emerging. The dog is still half existing
      the pod is liquid-covered worm that is transforming the dog
      The homeless musician then is not on the street. One is transformed by the pod, but appearing as oneself. The pod duplicates separately from one but closeby. It isn't dreamed or dreaming. When the others at the moment pass running, the still living as that being oneselves are fleeing.
      A liquid-covered worm transforming a person, who has to sleep, in daylight.
      A social butterfly has no contemplative faculty (because I say so) -- that is that of the other, the black butterfly seen or not able to be seen on the blue/and which is then man flying in it. There are no people but rather that faculty occurring. In terms of plays, my gesture is 'to get to the inside of action, at any time.'
      (she herself is the lackey) Lackeys came up crawling to fawn on the few people who liquidated.
      "Gregarious" is the social being -- in castigating -- so there's relative occurrence.
      (appearing as brown indigo butterfly)             qualifying actions
      by being spoken

      The forced collectivization occurs on red wheat fields. Perhaps 40 million were liquidated in this period. People being shipped in cattle cars or shot. Or freezing as past the line itself using the line. Children straggling off the cattle cars when they are being deported. Looking for water.
      Starving children in herds are blue as if they are aliens. On the red wheat fields which don't exist -- then, one wasn't born.
      The brown indigo butterfly appears as man

      from one not being born -- is conception-making at present as the line of text
      as the real event
      Only the wealthy supposedly were liquidated, yet those obviously destitute called "sympathisers" of the others were liquidated too.
      People say about this But they were wealthy, yet themselves have far more.
      one's observation solely and also one's experience solely -- have no relation
      The dirty canals floating garbage/shanties on stilts, people bathing -- In the world people are the main exports, sold into brothels by parents; or they migrate as labor on the roads.
      It isn't produced by the events per se. But must be its extremity, while not arising from it.
      The black butterflies as the worms on the red wheat fields -- irreducible as the black butterfly/which is the man flying being that. On a hot vast terrain of fields per se, there are no people.
      I could only repeat that. It's its relation.
      The relation isn't produced by suffering merely -- of the real occurrence of their forced labor, the destruction of anyone not starving as having a food supply (seen -- out -- not swollen/distended with malnutrition are beaten), or anyone having enthusiasm -- no emphasis is allowed in their convention.
      which is that experience is not to occur.
      Yet in extremity, not discounting occurrence and being that itself, the visual is an event itself.
      The worm ate the red wheat field -- fields are empty -- on indigo night.
      Hatred is. People believing in that which is conventional as occurrence/as relative. So one cannot say it, as the occurrence is relative.
      The MacDonalds and Sony companies by the brothels -- on the canals she's been sold at fourteen. There is therefore not an intellect that can see this as differentiated from moon (that's eliminated) and so sentiment -- this is not to be 'seen' but 'giving up' (as a kind of relaxing) to be inverted in one only.
      The roots ('existing' yet not there) of plants on stalks upright on stems -- the wildcat, one -- one would fly toward one if barred.
      And it wasn't barred.
      An ibex with only one horn and a red little tongue sticking out -- (green bands as if tattoos on the face) -- city, 'suffering emergence' seen. -- But where there is no emergence -- she's translucent, kneeling -- because they bind them; hooves facing each other 'only' in motion.
      This may be Egypt in her and she isn't there. And cattle.
      (fourteen-year-olds brought in are in motion per se.)
      (Dancers carry Ibex on uncovered palanquin or litter. She is kneeling on her knees and on her arms which are curved backward, have hooves on them like the ibex's legs. A black satin wedge-vulva is sewn between her legs and is visible on her front.)
      To conflate actual time, to make the past be actually the present by making its motions. I don't want to do that. I want the present to occur, yet that isn't anything.
      The romantics thought imagination to be expression of one, that was 'discovered' -- even a violation of nature.
      The volatile inner rim is itself in occurrence. So has abandoned the 'real' occurrence for it.




      A ringed horn has been broken off on the little ibex's head. But there's one left on it. Do they wait on tables?
      Lying on the side, with the legs drawn up -- (so) no wrestling -- observation of the moon and the sun -- occurs.
      Is noticed that it occurred in one by some other -- it's there -- and there is no opposing from outside in one.
      Resting, which the mind getting ready out ahead can't -- as 'can rest' is separate. It is separate only -- doesn't occur. Because then it's not resting.
      Some other attacking one unknown there as being horrible, doing so is at the moment of that negatively regarded one not wrestling as that being observation of the moon and sun -- one's dawn(?) -- as being only one's observation. And so being there. 'Only' -- as observation into dusk. Not after.
      The element of emotion in dusk -- indigo -- is -- ?
      (A man reemerges as brown indigo butterfly)
      'Suffering emergence' -- in people, as a movement -- seen, but not in that moment in the one, so separated in the moon and the sun's crushing to the rim as observation -- where it isn't -- : removes one from wrestling, the very characteristic regarded as 'horrible' (I guess) unnameably outside of society -- and which the one didn't have anyway at that moment.
      (Dancer rolls falling on the left side on a table.)
      'Suffering emergence' seen in the people burning tar on the road at dawn, occurred in one outside only in being hated.
      Running across the dew, is "Life is nothing."
      There is no reason to live. Life is nothing. As they are burning the tar on gorges -- laboring for the roads -- as dawn's there.
      Dawn being, that life is nothing. As such.

      'One' rallies having returned as one's place, one's culture, where it has to be some thing.
      The reentry machine, one's own rib cage even, isn't working: 'suffering emergence' is in people physically.
      Thorax in collection of people 'here,' gentle flaps in isolation that's really others, not visible here, behaving in their (not one's culture's) harmony. The brown indigo butterfly flaps in isolation, from people
      invisible narrative -- as it moves at its center -- not garden.

      Thinking the mind can do anything. I thought the flesh to be fragile but didn't consider the mind to be so, it was really one's mind. As it.
      Dancer: The way you say something is it.
      What is spoken is utterly separate from that which is expressed.

Dancer: They are collapsing on themselves as the three parts of the dream which was known in advance by one in it.
Dancer: Yet everything is in sections. In parts, horizontal as not having relation to each other.
      They just start.
      The mind: not as the characteristic of fragile or the characteristic of being out in experience only -- but being experience only.

Leslie Scalapino

You can read a talk by Leslie Scalapino (left) in this issue of Jacket: "Secret Occurrence", a talk written for the Page-Mothers Conference held at UCSD in San Diego early in 1999.


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