Gana

Rivers, trees, etymologies, and the genealogies of families, philosophies, and morals all contain the same morphological structure. These are the branching flows of ganas and the desiring form of primitive life energy. Ganas originates from the Proto-Indo-European root *gen-, meaning to give birth or beget. It is the source of the words genus, genius, generate, engineer and genital, coming through the Latin ganare, meaning to produce or earn. The Castilian ganar (to win), gana (desire), and ganado (cattle) also share this root. Here, we confront a conspiracy of language that places the cow, production, and fluid desire in a complex of meaning. Like Deleuze's desiring-production, it is a form of wanting based on a generative positive rather than a lack.

Goethe began the Italian Journey leaving from [image: 762043aaae…], or Karlovy Vary. The enclave is a small Bohemian spa town, built on the geothermal springs at the banks of the Ohře and Teplá crossing, founded in 1349 after Bohemian King Charles IV, in the third year of his minor coronation, came on the springs while hunting. In 1786 Goethe would have walked at night along Vrídelní, the boardwalk of the Teplá, holding a thick ceramic cup filled with hot mineral water from one of the sixteen springs in Carlsbad. Its handle would be a straw and draw the warmest water from the bottom of the vessel.

When Goethe sets out from the bath town of the Roman-German emperor, he traveled to Egra, and down to Bavaria. Once over the border he visits the Imperial Waldsassen Abbey, first inhabited by Thuringian monks of Volkenroda Abbey in the mid 12th century. The journey passes through Tirschenreuth, [image: 762043aaae…], Regenstauf, Bad Abbach, and Saal, and as he passes over the landscape comments on the quality of the roads, grade of the ground, run of the water, bounding rivers, constituent rocks and minerals, geological properties, and fertility of the soil.

I reached the Walchensee about half past 4. About three miles from this place I met with a pretty adventure. A harper came before me with his daughter, a little girl, of about eleven years, and begged me to take up his child… I spoke with her on very many subjects, she was at home with all of them, and made most pertinent remarks. Thus she asked me once, what tree one we came to, was. It was a huge and beautiful maple, the first I had, seen on my whole journey. She narrowly observed it, and was quite delighted when several more appeared, and she was able to recognize this tree. She was going, she told me, to Botzen for the fair, where she guessed I too was hastening.

— J. W. von Goethe, Italian Journey (Walchensee)

The southward itinerary would progress through [image: 762043aaae…], [image: 762043aaae…], [image: 762043aaae…], then down onto Lake Garda. He reaches the shores in [image: 762043aaae…], at the northeast coast. In his notebooks he explains his travel plan and speaks of the lake. As he traveled to [image: 762043aaae…] from Torbole, Goethe crossed from the Austrian Empire into the Republic of [image: 762043aaae…]. He recounts an episode in which he was wrongfully identified as engaging in espionage while sketching the Castle of Malcesine. He was detained and interrogated by the local authority until someone who knew him from Frankfurt testified to his repute as an author. On leaving Malcesine, Goethe took a boat to [image: 762043aaae…]. He gazes across the island of Garda and comments on the rich swath of land between Salò and Gargnano.

After midnight the wind blows from north to south, and he who wishes to go down the lake must travel at this time, for a few hours before sunset the current of air changes, and moves northward. At this time, the afternoon, it blows strongly against me, and pleasantly qualifies the burning heat of the sun. Volkmann teaches me that this lake was formerly called "Benacus," and quotes from Virgil a line in which it was mentioned: Fluctibus et fremitu resonans, Benace, marino — resounding with the waves and the roar, Benace, of the sea (Virgil, Georgics, Book II, line 160). This is the first Latin verse, the subject of which ever stood visibly before me, and now, in the present moment, when the wind is blowing stronger and stronger, and the lake casts loftier billows against the little harbor, it is just as true as it was hundreds of years ago.

— J. W. von Goethe, Italian Journey (Torbole)

On the western side, where the mountains cease to be perpendicular, and near the lake, the land becomes more flat, Garignano, Bojaco, Cecina, Toscolan, Maderno, Verdom, and Salo, stand all in a row, and occupy each about a league and a half; most of them being built in long streets. No words can express the beauty of this richly inhabited spot. At 10 o'clock in the morning I landed at Bartolino, placed my luggage on one mule and myself on another.

— J. W. von Goethe, Italian Journey

It is here, on Villa Cargnacco and the surrounding properties of Villa Mirabella, the abandoned Hotel Washington, the lakeside Torre-Darsena, and an oil-mill, that D'Annunzio would build Il Vittoriale (1921–1938), after leaving Fiume to his death in 1938, as an epic art form. Architect Gian Carlo Maroni, a permanent set of workers, and a collection of contemporary artists contributed to the "Santa Fabbrica," with the financial support of Mussolini. Classical architecture, futurist art, machines of transport and war, horses and dogs all inhabit the property. D'Annunzio was a breeder of greyhounds and a deep admirer of dogs. In Fiume there was but one greyhound, Clarissa.

La Prioria, the house of the poet, stands as a testimony to him. The house is filled with objets, paintings and statuary, many subjects being horses and dogs. After D'Annunzio passed away he was laid to rest for a private wake in the Leper's Room, an overture to St Francis, with statuary, and centered above the bed a painting, "St Francis Embraces D'Annunzio" by Guido Cadorin. The public wake was held in the grand museum room; now a plaster mask of the poet and a collection of embroidered banners cover the bed, and above is the golden likeness of a six-winged seraphic eye. After his death D'Annunzio would communicate with the design team on how to structure the mausoleum and the details of the property. His remains were placed in the mausoleum on the estate, surrounded by his compatriots and greyhounds, gazing back across the lake.

In Hindu language, the conspiracy reaches beyond etymology and takes root in the meaning of the root sounds themselves. Lord Shiva on Mount Kailash provides the locus for an effluent mountain of meaning. Ganas are the names of Shiva's fierce and loyal attendants on Mount Kailash, led by his elephant-headed son, Lord Ganesha. Apart from his human form, Shiva incarnates in his most primitive form as the oblate ellipsoid phallus linga. He is depicted seated, accompanied by his mount (vahana), the Nandi cow. From Shiva's head sprouts the river Ganges in personified form, spouting milky water down over the linga, as the source of the sacred river. In his "South American Meditations," the German philosopher Count Hermann Alexander Graf Von Keyserling (1880–1946) explores the matrix of meaning in his seventh meditation on Argentina, titled "Gana," presenting the Río de la Plata as the ultimate manifestation of primordial unconscious desire, not only as the home of great populations of cattle, but more so in the blind poetic expressions of wanting.

In Argentina, the word Gana manifests itself more impressively than anywhere on earth, because its intrinsic passivity is concomitant with outward progressiveness, intellectual alertness, and great refinement of feeling.

— Hermann Graf von Keyserling, South American Meditations (1932)

The Westphalian aristocratic family Keyserlingk, with four centuries-old roots in the Teutonic Order, held great influence in intellectual spheres and helped make space for burgeoning research in esoteric studies. Count Carl Keyserlingk funded Rudolf Steiner's 1924 residency at his Koberwitz estate, where Steiner founded the practice of biodynamic farming. Cousin Hermann traveled the world extensively (1911–1912) and recorded insights from his journeys in the two volumes of "The Travel Diary of a Philosopher" (1919) and the aforementioned "South American Meditations" (1932). In 1919, Hermann created the "School of Wisdom" in Darmstadt as a philosophic research colony. It was here that Olga Fröbe-Kapteyn met Carl Jung after taking up a healing residency at [image: 762043aaae…] (1919–1920) and finally settling on the shore of Lake Maggiore at Casa Gabriella. Next to her home, Olga built [image: 762043aaae…] (1928) to create her own salon of thinkers modeled on Hermann's school. Residents included theologians and sinologists Rudolf Otto, Richard Wilhelm, and Ludwig Dereleth, who greatly influenced Carl Jung. Together they were tasked with discovering the ancient world religion on which all religions were branches.

[image: f2da803b67…] himself came from a mythic family lineage. His grandfather on his father's side, [image: f2da803b67…] (1794–1864), was a German-Swiss professor of medicine at the University of Basel and a high-level Freemason. In "Memories, Dreams, Reflections," Jung explains that his grandfather was the illegitimate child of [image: 77cd55bded…], conceived while his great-grandmother [image: f2da803b67…] was a resident at the Mannheim Theater. Jung's father, [image: f2da803b67…] (1842–1896), was the 13th child and worked as a minister, philologist, and scholar of Arabic. Jung's grandfather on his mother's side, [image: f2da803b67…] (1799–1871), was a minister and hymnal poet. He taught Hebrew language and literature and served as editor of the proto-Zionist journal Das Morgenland, which called for the "restoration of Palestine to the Jews." Jung's mother, [image: f2da803b67…] (1848–1923), also the 13th child, was an active participant in spiritualist circles and occult practices.

From 1913 to 1916, Jung began to explore embodied practices he called "Active Imagination," which served as ritual conduits for channeling the raw generative gana. He wrote that the practice "could be done in a number of ways …dramatic, dialectic, visual, acoustic, or in the form of dancing, painting, or modeling." Over the next 17 years, Jung directed more attention toward performative and embodied rituals, writing on the dance of the Pueblo Indians, the dance of the Hindu Maya, Zoroastrian dance, and the practice of yoga.

You can dance, not only to produce the union with yourself or to manifest yourself, but in order to produce rain, or the fertility of women, or of the fields, or to defeat your enemy. The idea of an effect, or something produced, is always connected with the idea of dancing.

— C. G. Jung

In 1933, the same year Jung became president of the General Medical Society for Psychotherapy, the year the Reichstag burned after appointment of the Chancellor, and while Laban was working to integrate Jung's concepts into his dance productions at the Berlin Opera, Olga formalized the Eranos Conferences with Jung as a founding member. Olga described the conferences as "rituals" or "dances" of "spirit ganas". Eranos was the only meeting ground of its kind to remain open during the course of the second world war.

In 1947 Miguel Serrano traveled to Antarctica with Carl Jung's 1928 'The Relations Between the Ego and Unconscious'. He studied the book intently and slept with it under his pillow, as Napoleon had done with Goethe's "Young Werther". He saw in Antarctica something of an archetypical domain, and the study of Jung's works influenced Serrano to study yoga, travel to India as the Chilean Ambassador, and read Richard Wilhelm's translation of the 'I Ching'. Like Braille's scheme, the 'Book of Changes' used a six element hexagram, which enumerated 64 different variations, the same number of blocks on the chessboard. In 1957, Serrano started a written correspondence with Jung and finally on February 28, 1959, the two met at Hotel [image: 762043aaae…], overlooking Lake Maggiore, in Locarno, Ticino, next to the town of Ascona. During this meeting Serrano gave Jung a copy of his book 'The Visit of the Queen of Sheba'. Jung was so taken by the book he wrote a prologue for its 1960 publication. When Serrano next met Jung, in 1961, at the psychoanalyst's mythic tower in Bolligen, he explained to Jung he had consulted the I Ching and the book directed him to leave India. Jung affirmed this decision and addressed Serrano within an esoteric poetics his Hyperborean reply, recorded by Serrano:

[image: 62c2b42750…]

Payload

The 17 quipu inscribed together in this diamond — type, kind, size, and a link to each on chain.

Type	Kind	Size	Quipu
0xce	star	14014 B / 176 kn	Bode — the whole sky
0x03	rgba 5-bit	35632 B / 446 kn	Playmobil Goethe marker
0x03	rgb 5-bit	97482 B / 1219 kn	Campagna emblem (Tischbein)
0x03	gray 5-bit	48060 B / 601 kn	Malcesine — the Scaliger tower
0x01	essay	14859 B / 186 kn	Gana (essay)
0x00	text	790 B / 10 kn	Jung to Serrano — the Hyperborean reply
0xce	earth	23544 B / 295 kn	Journey atlas — 57 waypoints
0xce	genealogy	1493 B / 19 kn	Goethe genealogy
0x3d	scene	1089 B / 14 kn	Dantean cosmos (walkable scene)
0xce	genealogy	2107 B / 27 kn	Jung genealogy
0x5c	LaTeX	11471 B / 144 kn	Banner — Gana, the roots
0x5c	LaTeX	7790 B / 98 kn	Banner — The Lineage
0x5c	LaTeX	15225 B / 191 kn	Banner — The Italian Journey
0x5c	LaTeX	3443 B / 44 kn	Banner — The Descent
0x5c	LaTeX	6615 B / 83 kn	Banner — Shiva
0x5c	LaTeX	5371 B / 68 kn	Banner — Eranos
0x5c	LaTeX	4860 B / 61 kn	Banner — Ego & Unconscious

Total: 293,845 B · 3,682 knots · 17 quipu.