Opening Possibilities of Being Indians

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Sigmund Freud had taught us that unconscious is terra incognita. But Jacques Lacan taught us that it is structured like a language. Both Freud and Lacan held that it is possible for us to interpret its messages. Now that the unconscious that is structured like a language as Lacan would want us to think is structured not by everyday language but by mathematical language. This is why Lacan speaks of mathemes of the unconscious. Now the unconscious is not something that is deep within us but one that is between us. It is social and merely personal. We can trace this view in Lacan, Gilles Deleuze and Felix Gauttari. Deleuze and Gauttari view unconsciousness not in the past as has been the case with most psychoanalysts, they see it as turned towards the future and in its screen see the possible. They see this possibility as hypersensitive to the language. As such they try to name it as a mechanic to drive home that it is not just semiotic but chiefly productive. This means that it is not just populated by images and words but is constituted by the mechanisms that generate or produce these images and words in the first place. In some way, we attempt to descend into the non-semiotic dimension of the unconscious. But paradoxically to articulate the meaning of it, we will need semiotic and semantic resources. This is the generative ground which Deleuze and Gauttari calls the plane of consistency that opens various possibilities of semiotic and semantic structures to appear. This means we enter the non-semiotics sphere or force fields which may be regarded as the predecessor of the semiotic and semantic field that we all inhabit. These force fields have plural arrows of time and one that has reached our temporality is one that has erupted out of this plurality. The journey backwards to open new possibilities for a future is viewed as schizoanalysis by Deleuze and Gauttari. Here we wish to do a schizoanalysis to open new possibilities for the future by riding other arrows of time.

The semiological flows that have acquired the crystal forms in our present have emerged for the dynamics of force fields that lie beneath the organizations of those semiological flows. In this short reflection, I wish to seek the non-semiotic roots of the desire for a Hindu singularity which is afflicting our country today. The clamour for a Hindu Rashtra has become louder in our days. This cry has its roots not just into semiotic and semantic ancestries but has in the first place reached an organisation and formulation of the semiotics flows on the plane of consistency because of the play of the forces or energies in the force fields. It would be interesting to decode these force fields to disentangle the present from the stranglehold of Hindu singularity and open up other possibilities of being an Indian today. This would open how several lines of flights and lines of dissidence are repressed and a sort of freezing of time is arrived for the present. This can loosen the fixations of the past and the present and open the future for us. It will dismantle kinds of power formations exhibited by the rightwing in our society. Our study can demonstrate how if we reverse the different encodings that are accepted as normal and natural by us, these power formations would collapse. Thus, we will have to seek the ancestry of the dream for a Hindu plenum/ fullness that is manifested vociferously today rising from the voids of the past. The voids of the past lead the engineering of the desire that we can see in the clamour for a Hindu Rashtra. The voids of the past have led to the assemblages of the semiotic resources that organise and formalises the power formations of the right wing. Thus, the morpho-genesis of the power formations of the right wing can be traced in the assemblages in the force fields that then territorialize and deterritorialized on the plane of consistency which has formed the power formations of the right wing today.

The voids of the past may generate force fields that we might understand through a system of algorithms that might account for the morpho-genetic changes that have led to the loud cry for the Hindu Rastra. The voids that we are looking for can be traced in colonial trauma and the encounter of modernity. These dual poles have triggered force fields that might account for the power formations that seem to afflict our country today. Colonization of our country and the consequent encounter with modernity are both complex. But they have produced several voids that cannot be easily articulated. They have pushed us into what Lacan says as the real. This dependence into the realm of Lacan is a descend into the non-semiotic sphere which cannot be understood with our semiotic as well as semantic resources. This descent into the asignifying force field has produced assemblages that have organised the semiotic flows in our society which then organise or code the power formations that acquire legitimacy today. This means the voids erupting from colonization and encounter with modernity had different arrows of time or possible futures. The present that we are facing has arrived on the backs of the force fields that led the semiological flows to acquire crystallizations of the power formations that animate our society today. By understanding this dynamism, we may open other arrows of time to animate the force fields and the semiotic fields and open alternate timelines for power formations that might derail the present regimes of power. This means the timeline of the present power formations is arbitrary and can be dismantled to allow other alternative futures to emerge.

There are multiple potentialities in the voids of the past. The arrow of time that has arrived to us in the present is one that is laden with a sense of recovery of something precious that is thought to be lost under disruption of colonization and encounter with Modernity. We still have to deal with this sense of loss to find freedom from it. I will not take up this study. Our Oedipalizations or fixations in the face of complex pain, trauma and the shame because of the voids of the past have energized this sense of recovery. The sense of recovery is thought to be crystallizing in the Hindu singularity. But it is actually unmaking of the civilizational ethos of our country. Hence, we are challenged to look for alternate arrows of time and invest energy into them so that we can ride alternate semiological flows and which can open the future that is closed by the power formations that are animating the quest for a Hindu singularity. New alternate assemblages can produce new semiological flows that can stimulate crystallisations of an open future that can bring out an all embracing Hinduism. This means the asignifying force fields can stimulate new multiple orders of signifying semiological flows. These ensignifying semiological flows resonate with the opening of our possibilities for the future that can enable us to imagine being Indians not in a narrow and closed manner of the proponents of the Hindu singularity but in the openness and all embracive spirit of Hinduism.

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