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The evident of the commodity world has inserted itself everywhere. This evident is the most effective instrument to disconnect ends from means, to release ‘everyday life’ as a space of existence that we only have to ‘manage.’ Everyday life is what we are supposed to want to return to, like the acceptance of a necessary and universal neutralization. It is the ever-growing renunciation of the possibility of an unmediated joy. As a friend once said, it is the average of all our possible crimes.

We do not perceive humans as isolated from each other nor from the other beings of this world; we see them bound by multiple attachments that they learned to deny. This denial blocks the affective circulation through which these multiple attachments are experienced. This blockage, in turn, is necessary to become accustomed to the most neutral, the dullest, the most average intensity, that which can make one long for the holidays, the lunch-breaks, or the tv dinners as a godsend — that is to say: something just as a neutral, average and dull, but freely chosen. The imperial order revels in this average intensity.

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We have, like many, experienced the fact that affects blocked in an ‘interiority’ turn out badly: they can even turn into symptoms. The rigidities we observe in ourselves come from the dividing walls that everyone felt obliged to build, in order to mark the limits of ourselves and to contain what must not overflow. When, for some reason, these walls happen to crack and shatter, then something happens that might essentially have to do with fright, but a fright capable of setting us free from fear. Any calling into question of the individual limits, of the borders drawn by civilization, can be salvational. To any material community corresponds a certain jeopardizing of bodies: when affects and thoughts are no longer ascribable to one or the other, when a circulation seems to be restored in which affects, ideas, impressions and emotions transmit indifferently among individuals. But it has to be understood that community as such is not the solution: it is its incessant and ubiquitous disappearance that is the problem.

. . .

We have been sold this lie: that what is most particular to us is what distinguishes us from the common.

We experience the contrary: every singularity is felt in the manner and in the intensity with which a being brings into existence something common.

At root it is here that we begin, where we find each other.

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Tiqqun, The Call

(Source: bloom0101.org)