00:01The abyssal poeticity of the dream and chaos as an archetypal spiral, the finitude of interpretation as horizon, the interpretation
00:09of dreams can reach only a certain point, thereby revealing the radically finite nature of the interpretive enterprise itself, and
00:17this is neither accidental nor the result of failure or deficiency on the part of the interpreting subject.
00:22On the contrary, it is a discovery, perhaps the most radical discovery, that human thought can make when turning toward
00:29itself, that the very horizon of interpretation is finite, not as an incidental characteristic, but as a constitutive element of
00:37the interpretive movement itself.
00:39Interpretation does not uncover a pre-existing meaning that was already there, already formed, already hidden, simply waiting to be
00:46disclosed it is not an archaeology of spirit.
00:49Rather, it is a movement that recreates what it interprets, transforming it and being transformed by it, within a reciprocity,
00:56without beginning and without end.
00:58What we call the finitude of the interpretive enterprise is therefore not an external limit that interpretation accidentally encounters along
01:06its path, but an internal boundary that interpretation itself carries within it as its very mode of existence.
01:13Every interpretation, even the most penetrating, the most subtle, the most sensitive, always leaves behind a remainder, a darkness that
01:21is not illuminated, a depth that cannot be reached.
01:24And this remainder is not merely what has not yet been interpreted, something perhaps a future interpretation might reveal it
01:31is that which is radically uninterpretable, that which escapes every interpretation as the very condition of its existence.
01:40Chaos, the topology of a primordial impossibility, the dream springs forth from the chaos of the unconscious or perhaps from
01:48the chaos of the world itself.
01:50But what is the relation between them? And what chaos are we speaking of?
01:54The chaos of mythology, of poetry, of philosophy, or the chaos studied by science and confronted by technique,
02:01which are themselves systems of classification, classifications of a structure that is chaotic, or perhaps already classified?
02:08Are we referring to the lightning flash of the abyss, that is, to the world itself, or to the chaos
02:14that surrounds and traverses us?
02:16These are not simple questions.
02:17They are traces of a thought attempting to approach something that fundamentally escapes it, something that can only be grasped
02:23obliquely.
02:24By casting a question into the darkness, and listening for an echo in return, different, transformed, unrecognizable.
02:32We may say that all these questions possess a common yet suspended and invisible center, while differing according to the
02:39directions toward which they orient themselves.
02:42The chaos of mythology is the chasm from which gods and world emerged a primordial state that does not chronologically
02:49precede order, but coexists with it as its invisible foundation.
02:53The chaos of poetry is language before language, sound before the word, image before meaning, where what is spoken and
03:00what is unspeakable coexists in radical indifference.
03:04The chaos of philosophy is wonder, the fundamental uncertainty preceding every certainty and every system, the unavoidable question that overturns
03:12every answer.
03:13Science and technique, by contrast, treat chaos as a problem to be solved, as a deficiency of knowledge to be
03:19compensated for, as disorder requiring organization.
03:22In this movement, they create classifications, structures, imposing upon chaos, an apparent order, an apparent coherence.
03:31Yet, these classifications are always classifications of a chaos that is already no longer chaos.
03:36A chaos already subjected to a primordial transformation by the very thought attempting to understand it.
03:42The chaos studied by science is not primordial chaos, it is already interpreted chaos, already inhabited by thought.
03:49If chaos is the primordial rapture from which everything emerged, and if we inhabit the chaos dwelling within us, then
03:56we speak of chaos while already being regulated by a word that itself is regulated.
04:01Here there exists a radical circularity that cannot be bypassed.
04:04The thought-thinking chaos is already situated within a word, a language, a tradition, a history.
04:10There is no thought beginning from nothing, no thought existing before every pre-understanding, no thought dwelling within chaos before
04:17already being inhabited by the word.
04:19This does not mean that chaos is fantasy, or a mental construction lacking correspondence with reality.
04:25Rather, it means that chaos is always already transformed, always already inhabited, always already interpreted,
04:33and that this transformation, habitation, and interpretation are not secondary acts imposed upon primordial chaos,
04:41but are the very mode through which chaos exists for thought.
04:45The word, as inevitably interpreted becoming, the word is inevitably interpreted, that is, transformed, without there being, or ever having
04:54been, an authentic and immutable state, or becoming.
04:57This statement, which may appear as a simple reminder of interpretive relativity, conceals within itself a much deeper consequence.
05:05It does not merely claim that each person interprets the word differently, or that there is no singular definitive interpretation.
05:11It says something more fundamental.
05:13There is no word prior to interpretation.
05:16The word is the place where interpretation dwells.
05:18Without interpretation, there is no word, but only the undifferentiated chaos of matter.
05:23And if there never existed an immutable and authentic word before interpretation, then what is the word?
05:28It is the accumulation of all interpretations that have brought it into being the place where these interpretations encounter one
05:36another, interact, collide, agree, and disagree.
05:39The word is a field of interpretive dynamism, an endless movement of transformation, without beginning and without end.
05:48Interpretation transforms and places itself into question.
05:51It becomes itself the question of that which is not, but unfolds as time.
05:55Interpretation is not an object, a stable structure, or a system.
05:58It is movement, becoming, unfolding.
06:01And this unfolding coincides with time, not with time understood as a linear succession of moments, but with time as
06:08the way being becomes, transforms, and extends beyond itself without ever completely abandoning itself.
06:16The temporality of interpretations and the archetypal spiral, all interpretations are temporary shelters that will become ruins, while another interpretation
06:26awaits its time to become the place and moment of the world, before itself being led toward destruction.
06:32There is something Heraclitian here, perpetual flow, ceaseless transformation, decay as the condition of renewal, yet this is not precisely
06:42Heraclitus.
06:43It is not a law of struggle between opposing forces, but something deeper, the recognition that every interpretation carries within
06:50itself the seed of its own destruction, that its very formation already contains the beginning of its dissolution.
06:56Every interpretation, in order to exist, must delimit, trace boundaries, exclude something, yet what is excluded never disappears.
07:06It remains as what was not spoken, a silence beneath words, a shadow beneath light.
07:12This silence accumulates, presses forward, seeks expression, until interpretation can no longer sustain itself and collapses into ruins.
07:19From its ruins, emerges another interpretation, which says what the previous one could not say, while itself excluding something else.
07:27And so, the movement repeats endlessly.
07:31Everything that is and becomes, without distinction between being and becoming, is never complete or whole.
07:37Within luck and deprivation, they inscribe a mark upon the archetypal spiral of the world, repeating itself differently.
07:43Luck here is not simple absence, it is the very driving force of becoming itself.
07:47What is incomplete, moves toward something, seeks something, tends toward something, without ever arriving, without ever becoming fully fulfilled.
07:57And in this impossibility of completion, in this perpetual movement, without finality, lies the way the world exists.
08:05As an archetypal spiral, repeating itself differently, never returning to the same point, always opening toward something slightly altered, slightly
08:14unrecognizable.
