Thursday, July 30, 2020

Art Merch Found In Museum Gift Shops

This week on The Agency Podcast ....among a number of topics we mentioned merch inspired by famous art work. These things are often found in museum gift shops especially during "blockbuster exhibits." What are your thoughts? Write us at:

Inflatable desktop punching bag The Scream by Edard Munch. Stands about 18 inches.

Jeff Koons dog balloon piggy bank. I have one of these in bronze.

Artist inspired socks.
General Idea test patterns plates. I covet these.

Wednesday, July 29, 2020

Parking This For Later

Some Canadian Art Stuff

On this weeks episode we share memories of being young artists and some of the people who influenced us. You can listen here...The Agency Podcast

The Whole Point Of A Twist

Please find THE AGENCY PODCAST on iTunes, Podbean or Spotify. Or click click here for podcast
Here are some of the paintings I've been working on...these are really very beginnings...and I talked about these on our podcast. Co-host Eugene and I have been doing a lot of art making during quarantine.

Fox Talks Drugs

Our episode "Fox Talks Drugs". Listen here click

Let us know what you think!

Email us your opiniosn, ideas thoughts, criticisms, boons to:

Interview With Activist Andy Thayer

The Agency Podcast

Making "Mithra's Mound"

Been working on a few paintings recently. I'll post the finished version in a couple weeks. Oild on canvas. Title "Mithra's Mound"

Thursday, July 09, 2020

The Last Revolution

We are so excited to have interviewed radical queer activist balladeer Scott Free. You can buy his cd here  THE LAST REVOLUTION here which just dropped on JUly 3.

And you can listen to our interview here....Scott Free podcast interview

Wednesday, June 24, 2020

Special Forces New Episode

Here is our new episode we talk about Spike Lee's new movie here at this link:PODCAST

Thank you so much for listening!!! We really appreciate our listeners and friends of podcast. We have some fun interviews upcoming and we would love to hear from you!

Email us at

Oil Painting During Quarantine

I've got some new paintings on the go. I use a lot of turpentine in the early layers of painting...and I funed myself out one day. So we put the wet oil paintings on the fire escape. Here is some of what I'm up to...

Wednesday, June 17, 2020

Da 5 Bloods

Thank you to our listeners and friends, we really appreciate you joining us on our podcast and your emails and thoughts.

We talk about Spike Lee's new movie released on Netflix this week. I hope you watch it it is so good. I dreamed about it, MIRACLE AT ST. ANNA, and oil painting last night. I thought in my dreams this new movie is a "healing machine"...I'm pretty sure that is too corny a word for a Spike Lee movie....but then I found Spike Lee says its a "teaching moment"...I know we are going to talk some more next week on our I hope you'll check it out.

Here is The Agency podcast for apple devices. Scroll to post below for android link. 

You can email us at:

Or send us snail mail to:

The Agency
C/O Anthony Stagg
P.O. Box 891280
1859 South Ashland Avenue
Chicago, Il.

Tuesday, June 16, 2020

Special Forces

Another week of finding culture at home under quarantine. Fortunately Spike Lee dropped a brilliant movie on Netflix called DA 5 BLOODS. We talk about it this week on The Agency podcast.

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Monday, June 15, 2020

Abolish The Police NYTs by Mariame Kaba

Congressional Democrats want to make it easier to identify and prosecute police misconduct; Joe Biden wants to give police departments $300 million. But efforts to solve police violence through liberal reforms like these have failed for nearly a century.

Enough. We can’t reform the police. The only way to diminish police violence is to reduce contact between the public and the police.

There is not a single era in United States history in which the police were not a force of violence against black people. Policing in the South emerged from the slave patrols in the 1700 and 1800s that caught and returned runaway slaves. In the North, the first municipal police departments in the mid-1800s helped quash labor strikes and riots against the rich. Everywhere, they have suppressed marginalized populations to protect the status quo.

So when you see a police officer pressing his knee into a black man’s neck until he dies, that’s the logical result of policing in America. When a police officer brutalizes a black person, he is doing what he sees as his job.

Now two weeks of nationwide protests have led some to call for defunding the police, while others argue that doing so would make us less safe.

The first thing to point out is that police officers don’t do what you think they do. They spend most of their time responding to noise complaints, issuing parking and traffic citations, and dealing with other noncriminal issues. We’ve been taught to think they “catch the bad guys; they chase the bank robbers; they find the serial killers,” said Alex Vitale, the coordinator of the Policing and Social Justice Project at Brooklyn College, in an interview with Jacobin. But this is “a big myth,” he said. “The vast majority of police officers make one felony arrest a year. If they make two, they’re cop of the month.”

We can’t simply change their job descriptions to focus on the worst of the worst criminals. That’s not what they are set up to do.

Second, a “safe” world is not one in which the police keep black and other marginalized people in check through threats of arrest, incarceration, violence and death.

I’ve been advocating the abolition of the police for years. Regardless of your view on police power — whether you want to get rid of the police or simply to make them less violent — here’s an immediate demand we can all make: Cut the number of police in half and cut their budget in half. Fewer police officers equals fewer opportunities for them to brutalize and kill people. The idea is gaining traction in Minneapolis, Dallas, Los Angeles and other cities.

History is instructive, not because it offers us a blueprint for how to act in the present but because it can help us ask better questions for the future.

The Lexow Committee undertook the first major investigation into police misconduct in New York City in 1894. At the time, the most common complaint against the police was about “clubbing” — “the routine bludgeoning of citizens by patrolmen armed with nightsticks or blackjacks,” as the historian Marilynn Johnson has written.

The Wickersham Commission, convened to study the criminal justice system and examine the problem of Prohibition enforcement, offered a scathing indictment in 1931, including evidence of brutal interrogation strategies. It put the blame on a lack of professionalism among the police.

After the 1967 urban uprisings, the Kerner Commission found that “police actions were ‘final’ incidents before the outbreak of violence in 12 of the 24 surveyed disorders.” Its report listed a now-familiar set of recommendations, like working to build “community support for law enforcement” and reviewing police operations “in the ghetto, to ensure proper conduct by police officers.”

These commissions didn’t stop the violence; they just served as a kind of counterinsurgent function each time police violence led to protests. Calls for similar reforms were trotted out in response to the brutal police beating of Rodney King in 1991 and the rebellion that followed, and again after the killings of Michael Brown and Eric Garner. The final report of the Obama administration’s President’s Task Force on 21st Century Policing resulted in procedural tweaks like implicit-bias training, police-community listening sessions, slight alterations of use-of-force policies and systems to identify potentially problematic officers early on.

But even a member of the task force, Tracey Meares, noted in 2017, “policing as we know it must be abolished before it can be transformed.”

The philosophy undergirding these reforms is that more rules will mean less violence. But police officers break rules all the time. Look what has happened over the past few weeks — police officers slashing tires, shoving old men on camera, and arresting and injuring journalists and protesters. These officers are not worried about repercussions any more than Daniel Pantaleo, the former New York City police officer whose chokehold led to Eric Garner’s death; he waved to a camera filming the incident. He knew that the police union would back him up and he was right. He stayed on the job for five more years.

Minneapolis had instituted many of these “best practices” but failed to remove Derek Chauvin from the force despite 17 misconduct complaints over nearly two decades, culminating in the entire world watching as he knelt on George Floyd’s neck for almost nine minutes.

Why on earth would we think the same reforms would work now? We need to change our demands. The surest way of reducing police violence is to reduce the power of the police, by cutting budgets and the number of officers.

But don’t get me wrong. We are not abandoning our communities to violence. We don’t want to just close police departments. We want to make them obsolete.

We should redirect the billions that now go to police departments toward providing health care, housing, education and good jobs. If we did this, there would be less need for the police in the first place.

We can build other ways of responding to harms in our society. Trained “community care workers” could do mental-health checks if someone needs help. Towns could use restorative-justice models instead of throwing people in prison.

What about rape? The current approach hasn’t ended it. In fact most rapists never see the inside of a courtroom. Two-thirds of people who experience sexual violence never report it to anyone. Those who file police reports are often dissatisfied with the response. Additionally, police officers themselves commit sexual assault alarmingly often. A study in 2010 found that sexual misconduct was the second most frequently reported form of police misconduct. In 2015, The Buffalo News found that an officer was caught for sexual misconduct every five days.

When people, especially white people, consider a world without the police, they envision a society as violent as our current one, merely without law enforcement — and they shudder. As a society, we have been so indoctrinated with the idea that we solve problems by policing and caging people that many cannot imagine anything other than prisons and the police as solutions to violence and harm.

People like me who want to abolish prisons and police, however, have a vision of a different society, built on cooperation instead of individualism, on mutual aid instead of self-preservation. What would the country look like if it had billions of extra dollars to spend on housing, food and education for all? This change in society wouldn’t happen immediately, but the protests show that many people are ready to embrace a different vision of safety and justice.

When the streets calm and people suggest once again that we hire more black police officers or create more civilian review boards, I hope that we remember all the times those efforts have failed.

From Mariambe Kaba Opinion piece in New Yprk Times

Saturday, June 13, 2020

Dr. K. Syinide Poetry Chapbooks

A good friend Dr. K. Syinide has awesome chapbooks. You can visit his site here click here....and order some for yourself!

Friday, June 12, 2020

Podcast Swag

Podcast mugs. $25 Email us at..
Black with The Agency logo and text "Listen or else"
Orange with text "Ruining movies since 2019"

Thursday, June 11, 2020

Making A Mini-studio Area

Thank you for bisiting my blog! 
When I got home from getting some art supplies I made a work space with plastic on the floor and duct taped. Then I put down cardboard and used duct tape to hold it all in place. The plastic protects the floor and the cardboard is because it's nicer to stand on cardboard than plastic. If you would like to help me get more oil paint you can support by using the paypal button here on my blog...or you can pladge on Art Site on Patreon.

Tuesday, June 09, 2020


New podcast episode. Elmore Leonard. Jackie Brown. Hunger Games. Oceans 8.

Filthy Rich

Sunday, June 07, 2020

New Collages

Check out my art site and thanks for visiting. I'm sending an original collage for those who pledge this month before June 25.

Friday, June 05, 2020

How To Be An Antiracist

I has been reading books about ricism, antiracism and ptrotesting. I highly highly recommedn this book by Ibram X. Kendi. Wow...every page is amazing and I read it in sitting after sitting as it is a page turner. I love the way he writes and I was very moved by his vulnerability, his memoir style he brought to history and the way he articulated ways of thinking and changing. Hope for us all!

Thank you so much for listening to our podcast. We really appreciate your support and emails or letters. You can email us at

This weeks episode we talk about the protests, JEFFERY EPSTEIN: FILTHY RICH on Netflix, tv series GOLIATH and other things.

You can find us on podbean, spotify or itunes. Or click this link here below...

More Illuminati Drawings

 Please click art site to pledge or order some original collage.  Thanks for your interest!

Thursday, June 04, 2020

How Do We Build Forward?


How do we build forward?
-Universal health care
-Free university
-return all royalties to black musicians and their estates.
-Replace current cops with everyone who is unemployed right now.
-Release prisoners and give them law enforcement training and employment...dismantling the polarities of cop cultures.
-Hire artists to help design bridge and highway park rest stops (extend the mandate of the WPA)
-For five years.... only women artists shown in museums and galleries.
-Tax the rich
-Abolish the profit structure of senior/nursing homes-
-local food supplies
-armadas of sailboats, ships for intercontinental travel
-six week vacations
-$75,000 a year minimum wage
-4 day work week
-work from home
-train travel reinstated and economic rewards
-electricity rationing and curfews
-alphabetized use of public parks
-free public transit
-staggered work hours
-affordable housing, caps on rent
-more public spaces and green spaces

Wednesday, June 03, 2020

The Cotton Club Murders

In our podcast episode called "None of us are free" (link at end of this post) Eugene and I talk about a lot of stuff but we had both just read a true book about a Los Anegeles murder with a cast of Hollywood characters set in the early 1980's. Karen DeLayne Jacobs sometimes called Lanie Greenberger in trial 1991. 
The book we both read was called BAD COMPANY: DRUGS, HOLLYWOOD AND THE COTTON CLUB  MURDER by Steve Wick 

Found out that Law and Order had an episode inspired by the Roy
Radin murder during pre=production of the Cotton Club.
 Robert Evans had the script for THE COTTON CLUB and he gets involved in an affair with Lanie and allegedly was a customer of hers buying cocaine. He was a producer of THE GODFATHER, ROSEMARY'S BABY and CHINATOWN.

 I really want to read his book or see the doc made out of it. Great book cover design.

Tuesday, May 26, 2020

None Of Us Are Free

New episode where we admire Billy Bob Thornton's infinite cool, Dwight Youkm's honouring tradition and what the heck is "acrotomophilla"?

Saturday, May 23, 2020

Hanky Panky

Monkman's painting is controversial. 

I am fascinated by this is controversial upsetting some and although it may be disturbing and uncomfortable I think, love it or hate is a massive accomplishment. Click on image to see larger. Olus above the image is a link t Globe and Mail review of painting.

Friday, May 22, 2020

Double Literature

We read out listener mail, talk about Artificial Intelligence again and some Comfort Food Diner"

Wednesday, May 13, 2020

Monday, May 11, 2020

The Illuminati Drawings

 Yes these are for sale, $40 a piece. They are collage on paper handmade originals. Approximately 11"x 8" or 17" x 8". Email me at

We can do paypal here on blog or Venmo app.

Wednesday, May 06, 2020

Danger Plus Opportunity

We have two guest interview segments this week. Allison rice and Dennis Dion are therapists in Vancouver talking to us about stress, therapy and quarantine. We also talk to Claudia Guarjaro about her band $hitizen in Chicago and her clothing designs. Her clothing is for sale on Etsy at NEONBOMB.

Hope you enjoy this weeks episode please email us your thoughts at

Tuesday, April 28, 2020

Not Enough Material

"We have to have our abilities to consume reigned in because we're not good at reigning them in if there are seemingly unrestrained resources." Suzanne Goldenberg

Tiger King

Why is TIGER KING so popular right now? Well it’s amazing to watch yes. And it is a new release. Those are aspects to consider. But there is something else going on too. It’s about captivity. Our whole planet of humans at this time has the communal experience of wrestling with the idea of being captive. Some of us are rebelling or saying it’s a hoax, or media hype:those people are worried about profits and maintaining their incomes. Those folks might not be feeling captive right now. But most of the human race right is captive in a position of realizing we are in the service of power mad people using ideology to keep us locked up. The primordial images of tigers locked in cages is touching us emotionally/ allegorically/literally/symbolically en masses as we all freak out at this documentary. Throughout all the vengeful reactionary self-serving drama in TIGER KING there is always the animals in captivity. Wealth depends on the captivity of the masses and not allowing them freedom. We forget we are the beautiful wild being used to make money and feed elitism and egos. Most people have been born in captivity, just like the tigers, so they do't know there is another way to live. Is it possible we might analyse how we live during this quarantine? Is it possible we might look at how we live differently? At the very least might we support the idea of having emergency services that serve everyone, healthcare for everyone? Making a living for everyone? #tigerking #captivity  #whoownsyou #caged

Thursday, April 23, 2020

Tuesday, April 21, 2020

A Buddhist Blog

I want to encourage visitors to check out my friend Rev. Patti Nakai's blog...Windy City Jodo Shinshu

Monday, April 20, 2020

A Favourite Essay

I have re-visited an essay on and off over the years since college. I thought I would share it here, becaise even though it is from1970, it still is remarkable.

The Phenomenology of Fucking by Michael Kosok

In response to a rather abstract and effete presentation of mans erotic nature, I shall take refuge in my own symbolic world of non-linearity and use the intentionally erotic nature of the “dialectic matrix” to explicate the complexities of man’s quite obvious erotic condition. The picture isn’t pretty.

In our story, the scene opens in a field of “universal energy” or Eros, which we shall refer to by the symbol “e.” this ever-present state of existence is the natural state of objective dialectics or interactions. Nature is thus characterized s a non-linear field of presence, the stage from which and on which further determinations will arise. Being a dialectic field, nature gradually develops its oppositions and mediations to the point at which a natural process of mating or “energy exchange” occurs between opposite poles or sexes, expressing the natural unity these opposed poles periodically manage to bring into existence, out of which newer poles emerge, etc. Symbolically speaking e now appears differentiated into +e and -e poles, and is reunited into a +-e synthesis through mating. Because this represents a higher order energy-unity (bringing into being the creation of novel units of energy), +-e will also be called e’, indicating that it is a qualitatively newer state of energy reached through a self-deferentiation  and then integration of the previous state, e.

We begin with our female and male characters, playing in the (non-linear)fields of paradise, doing what comes naturally. However, with the relentless development of simple animal consciousness into self-consciousness and especially after tasting the fruits of abstract knowledge, sin, separate, and alienation begin to set in. Female and male now appear in a self-conscious relation called Self and Other, and they are continually screwing things up by trying to have their apple and eat it at the same time. The dichotomy between idealism and materialism springs into being:should one merely look at the apple, admiring its image and form but not touching it or getting “involved,” or should one consume it, nourishing oneself but destroying the beautiful form? The apple has ceased to exist as a natural and integral process of emergence and transformation in which both form and function are mutually co-related: beauty is severed from existence and safely packed away into a kingdom of ends. Just as the heavens were parted to create distance between earthly and divine, now function, activity and passion, the “feminine” principle of “mothering”, natural growth, life Eros, full of inner feelings and sensitivity, is also set as a ground-base against an idealistic “masculine” or superstructural principle of “fathering,” conscious control, Spirit, and Logos, which operates on sensuousness seen as external sense information and its abstract thought structures. Feeling and  life are condemned as animalistic and irrational, whereas thought and rationality become preoccupied with systems, law and order, God and death. Sensual object relations are severed from reflective image formation; as a result, the feminine and anything immediate, sensuous, and earthy tends to be reduced to a mere object of possession, whereas the masculine turns into the proprietor and producer of images controlling the direction of conscious activity.

In this alienated condition, the dynamic archetypes of awareness (Eros and Logos), like each conscious individual self, fear being what they are, perceiving the other as their enemy. As a result no one particular participant can see itself as a functioning totality in which all contrasting archetypes individuals constituting a universe of inner-action are mirrored in itself relative to its own uniqueness; the logic of feeling and the sensitivity of reason are eclipsed. The whole falls apart, and we are left with a “market principle” of separate atoms or interests operating ina  void. Instead of merely mating as a natural unity or pair blessed in their sexual nakedness, which is both primordial and implicitly spiritual, a game called intercourse is invented by the estranged Self and Other. Civilization arises and one puts on clothing and masks in order to start the long, meandering difficult path of human history. As Nietzsce discovered, the object of the game, which is hidden from most mortals, is to go beyond the game of respected civilized behavior and to re-establish paradise on earth: the point is to see man as “ a rope tied between beast and over-man” and thus as a bridge and a self-sacrifice to his higher nature as a man who has transcended the contradictions of civilized behavior as we know it. This transcendence of civilized behavior will not reduce man to an ape again (i.e. to state of “e”) but rather will develop a higher modality of naturalism (e”) which is now explicitly aware of its spirituality and at the same time a self-consciousness which is naturally conscious of itself: human history and alienation  is thus the price one pays to gain this state. Most of us, however, tend to get caught in the trap of civilization and bourgeois behavior and therefore know nether the simple act of mating (e’) or the more transcendended act of love (e”). The transition from animal to human begins with the universal energy state (e) already in an integral biological form e’, now, a more complex division appears in which e’ in turn becomes self-differentiated, but also self-alienated because of its complexity into a +e and -e self-opposition leading or attempting to lead to a higher order self-unification e”. The original self-opposition of nature or e into a “materialistic” female principle (the ground of mating and the peaceful “womb” of herd existence) and an “idealistic” male principle (the superstructure of mating and the “protection” of herd existence giving coordination and “law and order”) can be called +e and -e respectively. As a social level of inter-individual organization, e’ expands beyond its mere ideological herd existence and soon develops into an organized culture in which a new self-differentiatiation into +e’ and -e’ appears: +e’ represents the object-centered, materialistic ground or economic structure of society (concerned with object production from nature), while -e’ represents the idealistic, image-centered political superstructure of society (concerned with coordination and control of the directive image-process). In gems of possible class-opposition (materially bound workers vs. idealistically oriented ruling structure), this division reflects biological sexual opposition possible on a personal level where any actual opposition on one level reinforces opposition on the other. In an alienated state, biological reproduction sets +e and -e against each other. 

But what happens to man’s erotic nature in a personal-social condition, in which a double-dialectics of opposition, and hence a double-alienation, can appear? Using the dialectic matrix of forms (e, e’, e”, etc.) —-itself a product of an alienated society, which, however, recognizes its own dialectic limitations and hence posits any one form as but a transformation and not a trap—-we can analyze the predicament of what takes place between the original paradise of simple mating and the paradise in the process of coming—-known as love. Simply put, this involves an awareness of the fact that civilized behavior, no matter how you clothe or polish it, it is a phenomenology of fucking. And surely we are all fucked up: the least one can do is recognize it in all its various forms, which can then be used as a basis of intelligent action and not merely acton whose only result is a transformation from one version of fuck-ticity to another.

When female and male exhibit themselves sexually once civilized behavior arrives on the scene (even if “action” females or males are not involved as in homosexuality, auto-sexualiity, or object-sexuality). then the immediate unity of natural mating or physical unity through contact that underlies all sexual activity is transformed, no matter how much one attempts to “regress to animal behavior.” The die has been cast. Precisely because a civilized relation entails a relation between two or more ego centers, each with his or her own personal world more or less definitely separated from his or her public world, any inter-personal relation between such egos must either repress or display the public images each has of himself or herself and the others. Sexual unity is a direct attempt to transcend the isolated existence of man in the public domain of civilization. But no matter how much sex he has, as long as man continues to constitute his private world in opposition to his public domain (separating feelings from thoughts, material objectivity from ideal reason, (separating feelings from thoughts, materialist objectivity from ideal reason, and the objects of relation that induce passion from the images that impose control), then sex will amount only to fucking, the temporary repression and the attempt at mutual possession. Fucking is a sexual act in which each attempts to devour the other in an impossible attempt to be the other, without either giving himself or herself to the other. Blind passion is mistaken for genuine intimacy, Using matrix terminology, fucking is mating, or the immediate unity of sexuality (e’) now appearing in a schizophrenic condition in which each partner takes himself for herself to be the object-center of the act and claims the entire relation of object-immediacy for himself. Both the Self and the Other it is relating to, as a result, act only as positive, sensual immediacies lacking any of the distance of recognition that comes when consciousness and imagination negates the immediacy of existence: e’ is now +e’. Within this relation, however, nether civilized ego can transcend itself, because it has simply repressed and not changed the image=forming immediacy. Indeed, fucking reinforces civilized behavior in that in that it serves as a sedative and temporary relief from the antagonisms of civilization and makes one all the more ready to continue the retrace of public existence. Fucking is therefore a blind unity of mutual object-possession dependent solely on the physical energy of the participants; and thus it is a unity bound to collapse into the two unrelenting centers a fucking pair really is as soon as the available energy runs out.

The failure of fucking to re-establish genuine natural unity increases the self-conscious distinction already present: and in order to bear the pain of separation, the separation itself tends to become normalized into socially approved state of mutual alienation. Here, both Self and Other deny their physical immediacy or any notion of being an object-center of presence, and instead relate to each other as projected-images within a public space. Hence, each individual sees himself only as an image within the other, and since the other in turn is seen only as functioning through the image of his others have, social relations become (a la Laing) an idealistic mirror world of image structures with no recognizable source or receiver. In this respectable, detached world, the desire to fuck is obscured by a patterned routine called “having intercourse” (like having tea”) whose socially validated form is marriage. During intercourse, the highest goal of the game is to so completely integrate sexuality into civilized behavior that, should Aunt Sally step into the wrong room at the right time, she could easily think that one was simply making one’s bed instead of one’s partner.  And no one would really notice much difference since, during intercourse, one doesn’t give a fuck!

Whereas fucking is a blind unity of two centered objects mutually possessed nd void of genuine consciousness, intercourse is the reverse side of this double immediacy, an empty unity of two projected images mutually dispossessed, a state of mere consciousness: e’ now appears as the total opposite of +e’, called -e’. Whereas fucking attempts to merge two into one with no distance of recognition, intercourse is a game in which there is only the distance of recognition but nothing is recognized! While it may be true that during intercourse one doesn’t give a fuck, during fucking there really is no genuine inter-course. Fucking is a combination of two attempting to be one (which is complete but inconsistent) whereas intercourse is a combination of two seen only as two (which is consistent but incomplete),

Humanity caught between these two alternatives, constantly shifts back and forth, first having intercourse, which is safe but not exciting, and then fucking, which is exciting but not safe since too much of it tends to break down the pretenses of civilized behaviour, which is predicated on obscuring the failure of fucking or any other kind fo mutual possession to overcome the separation between Self and Other. Man is caught in a double bind. The only resolution of course, is to achieve a true unity (+e’ and -e’ as e”), in which Both Self and Other are both one and yet two: i.e. a state in which each comes to know himself in a mutual relation through the other in real intimacy. This, however, would mean seeing his being as a dynamic being whose properties are not either private (his) or public (the other’s) but a state of relation and movement in which to be means to relate and to become, and all becoming and relation a state of being: then one can be both an immediate center and reflection of the other—both object and image—-and hence a state of transformation of each into the other, and each onto itself through the other, neither element existing as a “thing in itself.” Not nly does this mean going beyond the division into object and image sense and thought or private and public, on a political-economic level it also means going beyond the division into individual vs. state’s rights and on a psychological plane going beyond the separation into life-giving Eros and reason-oriented Logos. Sexually, it means that a true unity between male and female permits each to exhibit sexual characteristics of any specific sex without reducing one to the other, isolating one from the other, or merging both into one grey asexual glob. Finally, it would mean regarding with Neitzsche, Eros or the Dyonisian as the immediate objective basis of all existence out of which, yet within the context of which, the image-making Logos called the Apollonian  appears as its reflection and self-differentiation increasing the complexity of Dionysian  existence by giving formal expression to its inherent logic. This is but a dramatic way of expressing the fundamental nature of non-linear reflection: all reflection of experience is always reflection within experience. It is probably the dialectic self-opposition of objective immediacy and the Dionysian (where all being is a field of inter-action represented symbolically by any kind of non-positive, non-negative e term) which permits a self-confrontation between itself as the immediate process of existence (now aa + term) and its inverse as the reflected structure of existence (a - term), whose ever-present telos consists in expressing its objective immediacy as an integral field through its own positive and negative self-differentiations: it thus appears as a +- term, which is nothing but any original non-positive and non-negative immediacy now giving expression to its possibilities on a more explicit and developed plane. The Apollonian aspect of form-ation  (+ vs. _) is dialectically an expression of any pre-formal immediacy, and this Dionysian objective basis is revealed when the forms or images themselves are seen as +_ trans-formation state revealing the dynamism of the + and the _ forms. As the dialectic matrix will show, either self-realization  into more comprehensive transforming unities or self-alienation into one-sided, relatively static unities always faces man.

Sexuality as the primordial opposition between immediacy and reflection is therefore not an arbitrary matter of male or female genitals (nor does it exclude them as having nothing to do with this opposition considered in terms f their organic function). Nor is sexuality simply a biological reproduction technology: as Eros and Logos, the sexual poles are the fundamental archetypes of existence whose functioning unity must be grasped in order to even see them as individual expressions. However, with all this “unity” and “re-conciliation” of opposition which aims at eliminating isolated existence, a fundamental mistake can be made by individuals torn by division and exploration in their attempts to transcend opposition. Thus, the greatest cop-out for the exploited class is to become in turn an exploiter, setting up a “workers” state with public property instead of private property: the idea is to work towards getting rid of property and the image existence, physical or otherwise, is owned and thus abused and not simply “used” or experienced-as-relation. Likewise, women liberation would exhibit nothing but extreme male chauvinism if its purpose was to prove the alienated males contention that man is better than woman by denying her femaleness and converting her into a surrogate male. The idea is to be a female, woman and mother without exploitation. Two things must be kept in mind. Masculinity and felinity must cease to be regarded as properties owned exclusively by subjects called male and female an must instead seen as character-functions and relations distributed throughout all subjects. At the same time, it must be realized that this distribution of felinity and masculinity beyond private ownership could also lead to individual suppression, if it resulted only in public common ownership of all sexual characteristics in identically the same way: this would be like the “crude communism” Marx referred to and would be the most extreme case of asexuality and depersonalization. The private is not transcended by making it public, for both the personal or private and the impersonal public are mutual co-existing oppositions: the existence of public property merely hides a private “cult of the individual” in charge of personal dispossession and that makes it that much stronger, since it has no publicly recognizable source which one can pin down as a responsible element functioning within the public. As the private is made into the public, the public in turn becomes the hiding place of the private. A human relation is always explicitly inter-individual and neither “collective” or “individual”, but easily degenerates into one vs. the other as love degenerates into intercourse vs. fucking.

Because genuine unity cannot mean reducing one member to another (like the plurality of differences to simple-minded commonplace) but instead means grasping and transforming each through the other, the rationality and Logos of femininity is different from (not inferior to) man’s just as the feeling and eros of the masculine is different than the woman’s. A true unity is achieved only when each member gives birth to and brings into view its contrasting companion or opposite and hence gives rise to a higher type of interaction. Through genuine love and unity, the interacting polarity of life will increase as each pole generates the other within itself and does not only confront it externally as the “enemy.” Conversely, only through this unity can each dynamic element express itself and it’s “will” most fully by giving birth to itself through the other. Any “easy” solution to unity )be it simple mysticism or imposed communism), leading the public to depolarization or depersonalization, merely annihilates the very persons or individuals for which unity’s to serve as a solution. As Nietzsche showed, genuine unity is precisely that which makes passion. individuality, differences and uniqueness grow with an organic logic in which each new distinction is open and in relation to all others and never a mere substance, owned property, or “thing-in-itself.” The unity of sexuality might even bring into existence physical sexes much more complex than our simple two-valued variety: male-females, female-males and other subtle combinations (reflecting the Eros-Logos inter-relatedness) can produce an infinite variety of sexuality, making the standard distinctions into heterosexuality, homosexuality, bisexuality, asexuality and auto sexuality a poor image of what a truly erotic universe could be like.  One need not be a dialectician to say “viva la difference!”  but one has to appreciate its subtleties to see that it is precisely through genuine unity that the state of differentiation grows even more! True unity is therefore not “common-ism,” i.e. it is the ability to commune and generate from a  living and erotic unity the infinite plurality of existence. Too many revolutionaries still carry with them the dichotomy between private relations and public intercourse and dismiss as romantic nonsense Che’s acute observation that intimacy and love must power revolution and radical change. It also takes genuine humility. In his own way, each profound thinker—Lao Tzu, Nietzsche, Buber, and Marx, for example—speaks the essential truth: the transcendence and not repression of what is limited, owned, and reified into an image increases the subjectivity, freedom, and spontaneity of humanity.

However, as the dialectic matrix will show, the reason love (or any kind of revolution in ownership) is difficult to achieve even when one knows of the need for Self-Other unity, is that alienation or self-opposition into stabilized one-sided “resolutions” and “reformistic” tactics can be devised between the Self and Other which continually displace the tension that builds up in the constant opposition between fucking and intercourse, causing love and any radical transformation to be continually shifted and put off into the “future.” Thus, not only can there be a unity between Self and Other in which both are object centers, as in fucking, and another in which both are image projections, as during intercourse (neither of these unities expresses any kind of object-image unity): it is also possible to get into a rut which suspends ones attempts at genuine unity. A rut is an alienation from the alienation or self-opposition already existing and it is therefore an alienated “resolution” of alienation, which remains present precisely because it has become hidden and not open, recognizable, and visible as a condition to be changed. In this “resolution” or rut one can have an object-image unity between Self and Other, but only in two opposing forms: one is a unity only relative to the Self and the other only relative to the Other. In the first case, the Self is the object center and the Other merely appears projected within it (i.e. intro-jected) as an image. In the second case, the Other is perceived as an object center, with the Self merely projected out as an image. With the Self only as an object to be possessed and the Other merely as an image within the Self, the tension between pure object-oriented fucking and pure image-oriented intercourse appears eased: what issues is sexuality in the mode of masturbation or the Romantic Fantasy. Conversely, with the Other as object to be possessed and with oneself merely projected as an image within the Other, sexuality displays itself as rape or the Conquest Fantasy. In both masturbation and the Romantic Fantasy, the Self regards itself as the object to be possessed, with the other functioning as the motor or power image within the Self. This relation is masochistic, in that the Other is not taken as objectively real—only the Self is—and consequently only the relation of “being-acted-upon” can exist in awareness. The cause is the other qua image, while the effect is only self-effect. Not only is the Other not objectively real, but the Self in turn is impotent in projecting its image or effectivity to the Other: the Other appears as objectively invisible and subjectively unreachable, and consciousness tends to become catatonic: in the battle between
the Self and the Other, the Self simply takes the other as an unreal idealization and the problem appears dissolved.

On the other hand, in both rape and the conquest fantasy, the Other is regarded only as the object to be possessed and the Self as the image projected into the Other powering the act of possession: in rape, the idea is to conquer the other in order to find the objective identity you have denied yourself to be. This relation is sadistic in that the Self is not taken as objectively real—only as the Other—and as a result, merely the relation “acting-on-something” can exist. The cause is oneself as a directive controlling image, while the effect is only on the other. But in a rape relation not only is the Self objectively not present as an object to be effected, but the Other is impotent in projecting its image or subjective demands to the Self in question. Consequently, the Self is itself objectively invisible and subjectively unreachable, and its consciousness appears totally externalized as an image projection upon outer objectivity: i.e. it is as paranoidal as masturbation was catatonic. In the battle between the Self and the Other, this time the Self denies its own reality and immediacy and functions instead as the image within the objectivity of the Other: in this battle, the Other appears as the object of idealization (one’s project) and the problem appears resolved. Just as the catatonic romantic sees the world’s objectivity and immediacy only as a mirror imaging and reflecting his own immediacy and thus cannot speak to a real world, the paranoid and conqueror sees the reflectivity and images of awareness within the world only as an object of his own reflection or intentionality, and as a result he cannot really listen.  Neither can he comprehend something being both object and mirror. Thus, a la Sartre, one must look or be looked upon, and any particular relation between Self and Other is bound to be asymmetrical and exploitative.

Together, rape and masturbation, or in more sociable terms, a Romantic-Conquest integration of persons or lovers, consequently constitute a “master-slave” dialectic in which neither Self nor Other is a complete object and image totality; although between the two of them,  such a totality is shared by two=half persons. The master, rapist, or conqueror must feed on the objectivity of the possessed, having no being himself; while the slave, romantic idealizer, or vanished deludes himself by the controlling images and consciousness of the master, not being powerful enough to generate his own awareness. Thus, the resolution found between ruler and ruled, male and female, explorer and exploited can mutually reinforce the alienated state of each, displacing any moves for genuine transformation unless this  cozy “hostile integration” is uprooted at the source.

We can now trace the dynamics of the entire Self and Other dialectics to see how many opposites yield four simple but incomplete alternatives to sexuality, once the animal level of mating disappears but while the human modality of love has not yet fully asserted itself. Fucking, intercourse, masturbation, and rape are the only four primary modalities of “unenlightened” sexuality; and all four are predicated on the impossibility of the non-reflective state of fucking replacing direct and immediate mating, once explicit self-consciousness has entered the scene. Self-consciousness introduces a focusing process of reflectivity and image-formation into the implicit state of subjectivity that characterizes all objective processes. Subjectivity (as opposed to localizing ego-consciousness) is nothing but a field of non-localizable immediacy characterizing the state of interaction between and among objects of interaction, all objects being defined in terms of their activity and not the other way around (as all mass is defined in terms of its energies and all particle localization in terms of their field-states).  In this state of interaction, all objects mirror or reflect the entire field of energy or “eros” present in their own specific and unique ways, even if an ego-state of explicit image and self-image formation involving large-scale memory retention is not present. Mating is such an immediate state of energy-interaction without the intervention of explicit self-images. But once conscious-focusing begins to form self-sustaining images and once these images begin to acquire more and more autonomy, then the reflected, mediated state of “imagization” involving the introjection and projection of previously defined images begins to obscure the more immediate subjectivity present in direct energy-interaction. God, the state, and all sorts of idols are now worshipped as images of man, instead of man seeing the direct immediacy of objectivity or Eros (which includes imagization or Logos as one of its activities) as the true cosmic subjectivity at the ground of being. In totally different ways, Nietzsche, Marx and Zen share with Kierkegaard and Buber what many would call the authentic “religious” quest: the destruction (not repression or reform) of all “graven images” which delude man from facing the immediate subjectivity of the cosmos, although the images these various thinkers use in describing this imageless immediacy naturally contradict themselves. But he who merely reads or listens to the images that people create, mistaking the pointing finger for the reality pointed to, will never comprehend existence. He will be forever trapped in an imaginary battle with elaborate formalizations of existence and will never be in touch with that creative immediacy which, laughing  and weeping, continually creates and destroys these very forms behind the backs of the self-deluded.

Self-consciousness about eating the apple in the original non-linear field of paradise has, therefore generated a delicate if not absurd situation: because of the way self-consciousness tends to fixate its images outside the immediate context of objective existence from which they are created, tension between the object apple and its image arises; likewise a tension within any Self and any Other, between its object and image nature, also appears. The four obvious relations now possible between any Self and any Other who have not resolved their own object and image natures into a functioning unity are, therefore (1) the crude but hypnotic mode, with Self as only object and Other as only object, called fucking. (2)the refined but boring style with Self as only object and Other as only image, called intercourse. (3) the autistic dream world with Self as only object and Other as only image, called masturbation; and finally  (4) the violent rejoinder with Self as only image and Other as only object, called rape. This means that fucking has a zero state reflectivity of imagination (due to the temporary repression of image formation), intercourse has a full or double state of pure reflectivity (and hence the total madness or “unreality” which characterizes the normalized person who has completely adjusted his immediacy to the “Laingian” social image-game), while masturbation and rape each have a single state of reflectivity, However, because the last two bring about a combined state of imagization and objectivity, they tend to prevail as image-object resolutions of human behavior. But because the unity achieved in them is only a one-sided unity of submission or domination between two individuals in which one reflects and the other is reflected, and not a full unity and within each, they are dangerous as the false gods of unity.

This is the key to all alienation, whether from love, one’s will, revolution, or enlightenment. Objectification or the process of dialectic polarization into opposites, is not automatically alienation. Mating is an immediate unity of two objective oppositions not yet possessed by alienation.What characterizes the possibility of alienation is a double polarization, i.e. the formation of a complex state of interaction in which two elements (such as individual A and individual B) originally present in an immediate condition of complementary but oppositional interaction (e.g., mating), develop self-sustaining sub-oppositions within each of them. Thus the immediate objectivities A and B develop an image-function within each such that A is now “object-A and A imaging” in opposition to B as “object B and B imaging.” Before imagization, any immediate and simple moral opposition between A and B is also an immediate unity: however, with imagization and mediation developing out of immediate objectivity, a complete unity between A and B must now be a four element of unity of A, B, and their images. But the relationship between any A and B capable of this higher order unity need not express it. Thus the degree of alienation refers to the “measure” of concretely possible unities over those concretely actualized: the greater the divergence, the greater the alienation. At no point is there a lack of unity of function; at no point is mere objectification into opposites automatically a state of alienation. Dialectic movement is hence not a transition from pure unity without objectification into alienation without any unity of movement, and then a final return to pre unity. Rather, any unity (such as e’) is an inter-active state of opposition, and any state of alienation (such as e” in the process of realization) still displays its previous states of unity. Thus relative to the telos concretely possible, in any given situation one can depict the actual modalities of alienation: there are four such alienation states possible in the transition for e’ to e”, each of which expresses the previous e’ unity between Self and Other as a Self-Other unity (showing that unity is present), but only as a unity between a Self and Other which is not itself divided and in need of a higher-order unity in order to express a complete e” unity.

Not only must A and B in our example express between them as Self and Other but as well, A and B must bring about an internal unity of a qualitatively different kind within each with regard to their own states of imagization and objectivity, before they can face each other in a  genuine immediate unity )love or e”) as two singular individuals, each in a state of integrity. Two self-divided individuals lacking a singular will to integrity will not be capable of exhibiting unity of relation (and true I and Thou communion, a la Buber), since each will be preoccupied (if not actually occupied) by his or her own disharmonious, projecting and interjecting their alienated images onto the concrete immediacy in its process of existence and forcing external image-object unities into existence which lack self-integration within any one self or other.

Therefore, any attempt to bring about an object-image unity by persons, social groups, or movements which themselves are not either object-image integrated  or actively tending toward such a unity (whether one is attempting an object-image unity of a persons’s will through psychoanalysis, of a human relation through love, of a society through revolution, or of one’s entire cosmos through enlightenment). will only bring about alienated, one-sided unities in which one person, class, or element functions as object and another functions as the image-maker or image center. As long as there is a separation between leaders and led (the unconscious and ego-consciousness, master and slave, ruling state or party and its followers, “God” and “World”) nothing can be done by either member to achieve unity. Thus, “the  gods  that fail” and the continual re-examination necessary for anyone engaged in radical transformation: it is constantly endangered by what appears to be transformation but only involves its superficial drama.

The ground for all exploration and alienation is the inability to effect self-integration of objectivity and imagization or immediacy and reflection on all levels (personal, social, political, psychological, cosmological). Moreover, what continues to prevent self-determination and freedom is precisely the external unities between object and image, since they obscure the reality one is attempting to create.Finally, precisely because a dialectic unity of immediate objectivity and reflective imagization means a unity of relation between any self and its world context, this automatically makes that self an expression of a self-world unity. Thus, it is not a question of first finding that “correct” world-context and then transforming oneself within it: genuine self-integrity means self-world integrity as a singular project.Imagization is an integral aspect of an immediate relation between mutually conditioned elements, being only an expression of the way each element makes the other, and itself through the other, a function of itself==thereby expressing immediacy as a dynamic state of self-becoming. Only when these images of reflection take on an independent idealism of forms, hypothesizing an imagization process into a dead-end stasis, do the objector elements of which they express relation appear to turn a isolated, antagonistic elements in contradiction producing, for example, ego vs, superego antipathy. Self-determination, therefore, is not private, self-contained ego-determination nor is it public super-ego counter-determination or conditioning. Self-determination refers to the condition of integrated co-determination that must exist between and within all oppositions and elements such that each element expresses the totality in its own unique way (as in Eros) and the totality in turn is expressed within each aspect (as in Logos). In this condition of self-determination, love as the archetype of transcendence is the experience of oneself in a dynamic state of I and Thou resonance or mutual imagization, which is  now an integral aspect of the concrete immediacy underlying all imagization. A non-ending feedback loop of inter-action (and hence intersubjectivity) then occurs, in which all things become explicit functions of themselves exactly to the degree to which they become functions of their co-determining world, which in turn is a function of any of its elements. The place to start the revolution or love is therefore with whatever one is in immediate relation to, since it is there that one’s imagization must be re-integrated. Attempting to start with one’s own images and ideologies merely alienates these images further from their immediacy. the return to immediacy, however, must not replace sterile image intercourse with hypnotic object-fucking or object-devouring since, as we have seen, this does not destry images. Nor must it yield to partial integrations, in which some images continue to dominate over their objects and which mistakes the master-slave relation of duty and obligation for a genuine relation. Responsibility comes only with the end of “duty” seen as image imposition, since only then will one experience responsibility as the ability to respond. As Gramsci shows, only by patiently making oneself aware of the necessity to destroy one’s fixed thoughts or images in every possible situation and in minute detail will one slowly, quietly, but definitively bring into being a dynamic imagization process that transcends object-possession and hence fixation. Only then will one be ready for any decisive moment requiring a large-scale change. One does not wait for the right situation or the right person, for revolutions or love: one must become the revolution.

We have now come to the grand finale: the unveiling of the nine-term matrix presenting the two-dimensional dynamics of a double polarization in a singular structure. Summarizing this matrix and our entire argument in terms of the transcendence of possession—and referring to the four alienated models marked 1, 2, 3 and 4 and the two unmarked non-alienated modes of mating (e’) and love (e”), the following sequence appears: mating is the pre-possessive state of sex; fucking is mutual possession; intercourse and marriage in general is mutual dis-possession (or negative possession of one’s objects through their negating images); masturbation and romance is self-possession; rape and conquest is other-possession, and finally love is trans-possession and a higher form of natural pre-possession. What happens from then on, as a new cycle opens itself up as a concrete possibility, need not be our immediate concern although the dynamics of transition from to e” is rather suggestive of the totally newer dimension the erotic condition of “man” could express once it has achieved a stable e” form and hence ready for e” transformation; consciousness as a three dimensional polarization. Actually, any “e state” of any dimension is an immediacy and a functioning totality, and as a result this matrix is not a “progress theory” advocating the ever-present deficiency of man and the need for him to reach for his essence that is, nevertheless, forever dangling above him as an unattainable “tease.” Nor is man “complete.” Instead the very notions of completeness and incompleteness are fixed images fucking up our genuine self-imagization as a dynamic immediacy simultaneously revealing both self-opposition (incompleteness”) and self-integration (completeness) as possibilities, with man himself being the paradoxical edge of opposition in a genuine existential task: the point is to wake up and see that reality is never given in any image and therefore is that which is being-created in immediacy including the images about that creation. All the matrix as a logic of creation, and indeed all that any image can say is: should this happen, then that could follow, and this image in turn only has force to the degree to which it relates to one’s own immediacy. Otherwise one will not be studying a matrix of fucking, but only a fucked up matrix!