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ego, Ocean
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Opening full
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 3 Solos in September
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 Android Tea Party

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  10th International Butoh Festival Himalay

You can see in full HD
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 What's New?

Accepting Long and Short term co-reseachers!

March Starting 1 Year Course
March 4, 2019- December 7, 2019 ( 12 spaces Remained)

September Starting 1 Year Course
September 3, 2019- June 5, 2020 ( 15 spaces Remained)

The second semester 2018 starts on Monday, 3rd September.
Short term courses are one week to one month.
Long term courses are one semester to one year- three years.

Read more

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 Accepting Autum Intensive course
September 3 -November 30, 2018
Mon-Fri. 10:00-5:00
Any Monday you can start, with any duration!

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Sinking into darkness of the body
Tatsumi Hijikata 
 Deleuze and Guattari
 20 September 2018

The amazing synchronicity of Hijikata and Deleuze

We could find so many amazing synchronicity between Hijikata and Deleuze.

1. First synchronicity about the ego

Hijikata said, “We have to go to the place before the differentiation of self and others.”
Deleuze said, “To reach, not the point where one no longer says I, but the point where it is no longer of any importance whether one says I. We are no longer ourselves.”
Both are the way to release from the modern bondage of ego.

2. Second synchronicity of the transformation method to overcome the ego bind

Hijikata invented <Reduction by X and regeneration>,
Deleuze invented <Deterrtorialization and reterritorialization>.
Both are the transformation methods to release from all kind of binds; ego, self-identity, humanity, sexuality, nationality and so on.
X and the territory can be anything. Then both method is completely the same.
You can replace “territorialization” into X, then Hijikata method becomes "Reduce the territorialization" as the same as deterritorialization.
You can replace “self-identity” into X, then your any part of the body can travel anywhere and transform anything, it means your part become nomad beyond the border between you and others.
You can reduce “the restraint by ego’s territorialization to the body” then each part of the body can connect others and separate freely.
During co-research of <Reduction by X and regeneration> and <Deterritorrialization and reterritorialization>, gradually we could find the amazing synchronicity of both methods.

3. Third synchronicity of "Becoming"

It is a miraculous coincidence, because they are completely the same.
Becoming is the most fundamental technique of Hijikata Butoh. Butoh is not human expression, but becoming as the Life, the inevitable becoming to survive.
Deleuze said, “Become wolf, become a woman, become a child, become molecular, become an unrecognizable secret, become a rhizome!"
Becoming unrecognizable one is exactly the same with “Clouding (obscuring) method of the body” in “Sick Dancing princess “ by Hijikata.
Hijikata guided to become the chimera. Chimera is a being that various Qualia merged into a body and becoming something that we cannot grab what is it.

Read more "Sinking into the darkness of body"

 World Life Resonance Art


Wheelchair Butoh in Hungary

Butoh Memory. :) I'll never forget it. Eternal experience with you. :)

In Bu I introduced the elements of dance Now it's the exciting half. I hope i can give you at least part of the relaxed atmosphere that has ruled between us this week. A week when I didn't have to "behave", I could do what was in my deepest insides. I didn't care if it was right or wrong. Lee made me believe I was just as perfect as pretty girls around me. Don't think it was so easy at first. It was a step-by-step.

I had a strange experience.
I'm having a bit of a hard time showing it to him because I've known a very unusual genre, which is still swirling around me.
It was the first time in the hungarian country, Lee Rhizome, the dancer of Japan, to present to us this ancient Japanese dance. It took two courses for the second-floor and injured dancers, dancing with loving people. I was lucky enough to get involved.

I have to tell you that I've been doing some research on the internet, and I've seen very unusual and bizarre footage. So I put a lot of prejudice into it. But!!! My curiosity was bigger than my fear. I don't regret it. :)

I'm going to try to introduce you to this miracle with the images of bela molnar.



Adam workshop in Kolkata

Culture Monks presents

Coming up in Decemer 2018, a Butoh intensive workshop guided by Adam Koan.

Adam Koan who hails from the USA, is an international butoh performer, educator, writer, poet and scholar. He has trained, performed and taught Butoh throughout the world.

This workshop is open to everyone who is ready for an intensive experience which will involve movement based work.

The workshop is limited to 8 participants only.
To apply for the intensive workshop , please email

Contact Adam

School Journal
Sinking into darkness of the body
Opening full Imagination through the <Deterritorializing Share>  
 13 September 2018

Power of the Deterritorializing medimotion

The feature of the revolution of the subbody method in the autumn occurred by the fact that several small changes suddenly began to resonate in multilayers, and we transformed to a manifold.
Every day, witnessing the tremendous liberation of imagination and creativity while moving, which I have never seen before, is occurring in the body of the student, I wondered "What exactly is happening?". I kept listening carefully to the darkness of all co-researchers.

What I finally realized after 2 weeks was not due to a single factor but because of the resonance of several small changes, suddenly transformed into a manifold. A transformation of all of us into a manifold occurred. The subbody resonance butoh school suddenly transformed into a manifold as ONE Life.
In addition, I want to capture each factor.

One of the cores of this revolution is
<Medimotion> a meditation while moving the body.
Another core is
<Deterritorialization> that each part of the body starts to transform freely away from the ego's territory.
And they resonated with the other small changes as <Resonant yoga> that we share every day's conditioning and <Resonant Research> sharing each one's
<Co-midwife> that everybody supports each other to open the potential creativity. of Life.

Resonating with these innovations that have been advancing in recent years, our imagination and creativity have led to a large release as if the gravity suddenly turn off.

Previously my concept of Rhizome was still trapped by the "I". I can connect freely and separate flexible with others body.
But by the <Deterritorialization>, it developed to a
<Revolution of Relationship between the body and the ego> that is trapped by the illusion that possesses the territory of own.

Each part of the body was released from the control of 'I"'s territory and becomes the nomad traveling freely beyond the borders.
It is the truth of this multidimensional revolution that brought about it.

Previously, in the concept of Rhizome that is able to connect and separate freely, I was still bound by the ego. as "I" can connect and separate freely.
But through the <Deterritorialization>, each part of the body can escape from the territory of ego. When ego noticed it, the territory becomes empty, the ego becomes "the naked King".
This is the real perfection of
Each part of the body overthrew the relationship between the ego who is regarded as its lord.
It is the truth of this multidimensional revolution that brought the <Revolution of the relationship between the body and the ego>, which any parts can travel away from the territory and transform freely.
<Deterritorialization> is the concept of Deleuze, it is a word that any students of contemporary thought know.
But, it is only us that is experimenting with it by our body. Even though the world is wide, there will be no other 15 people of Subbdoy Resonance Butoh School Himalaya who are experiencing it by the body.
While moving the body, when we share the Qualia where each part of the body transforms freely, the synergistic effect brings an interesting idea from one to the next.
After moving the spine wavy, "the arm becomes the backbone", "the leg becomes the spine" and the backbone starts to travel like other nomads to other parts more rapidly. "Someone's tongue grows on my belly," "My head sticks to someone's back", "Blackhole enters the hip". . .
Until now, even in the history of the resonance school, none of the imagination of everyone has been played so far and it has never exploded.
And, as we explored why it was possible, I realized that it was because the imagination of the body was able to leave the constraint of the ego. And I thought again that the effects of the ego were so strong.

Read more "Sinking into the darkness of body"

 World Life Resonance Art


A major deterritorializing quote
from Hijikata

"To consider your limbs and parts of your body as separate objects and tools, and in reverse to love objects as if they were your own body; here lies the great secret of the origin of Butoh."
Tatsumi Hijikata

Contact Adam

Sinking into darkness of the body
13 September 2018

Fine Jo-ha-Kyu Co-creation method

In a group of several people, each person invites others to a unique dreaming world.
(Deep sea, ancient time, fantasy, another universe ... to any dreams or imaginary world)
In each dreaming world, everyone takes the initiative of a short Jo-Ha-Kyu by own deterritorizing Qualia.

1. Jo: In Jo world, each one takes initiative in short deteritorizing Qualia and others follow and promote.
2. Ha 1: In Ha 1 world, each one takes initiative in short deteritorizing Qualia and others promote and follow.
3. Ha 2: In Ha 2 world, each one takes initiative in short deteritorizing Qualia and others promote and follow.
4. Ha 3: In Ha 3 world, each one takes initiative in short deteritorizing Qualia and others promote and follow.
3. Kyu: In Kyu world, each one takes initiative in short deteritorizing Qualia and others promote and follow.

Finally, someone will guide the closing Qualia and co-create together.

In the rehearsals, you can guide with words, and in the real performance without words, you guide with movement and bodily sounds.

Read more "Sinking into the darkness of body"

 13 September 2018

Meta Skill of Rhizome Co-creation

1. In order to co-create the best whole Jo-Ha-Kyu, everybody always keeps exploring what kind of Qualia it is best to share with which variations of Ma of timing and spacing.
2. We go to the point where it is no longer of any importance whether one says I. If you find it yourself, guide the initiative, if others find it, resonate and promote it according to how it is best Ma for it.
3. Whatever you would be the first initiator, the second promoter, or any other follower, you can devise the best creation.
4. Do not forget the whole Jo-Ha-Kyu co-creation. Do not overwork yourself too much. Dance the short Qualia deeply and jump wild to the next Qualia.
5. Once you get all of these, you can become the Resonant Rhizome. It's the future of humanity.

Read more "Sinking into the darkness of body"

 13 September 2018

A extreme power of the Deterritorization

Yesterday Adam guided the <Deterritorizing technique>.
It opens the infinite creativity of people extremely.
It is the first time for me in the subbody history to see such a phenomenon.
In a short time, everybody finds and initiate unique Deterritorizing Qualia, and share others Qualia immediately with pleasure.
I cannot describe it with words. It is the only way to experience it by your real body to get it.

So now we are going to
"the point where it is no longer of any importance whether One says I." that Deleuze=Guattari have dreamt.

I noticed that the deterritorization is a novel method for the de-self method.
If all elements of the Ego move out by the deterritorizing, Ego becomes empty. As the same as the King becomes empty without the Subject and property in the illusion territory.

Read more "Sinking into the darkness of body"

School Journal
 3 Solos in September 2018 | Gora, Gvneet and Tzaddi
 Android Tea Party Cobody
 Falling into Stars Love | Natalia and Gora
 A Pink Girl is being Dehumanized | Piu
 Burning Body | Ruusu and Cobody
10 September 2018

New co-creation method has begun

 We completely revolt the co-creation method from Tree way to Rhizome way this year.
We changed from the previous way of Tree that a person composes a whole piece.
Now everybody becomes Rhizome that initiates each different part by own Qualia and integrates it together into a piece through the Life Resonance.
It becomes a Chimera and deepens the degree of the numinous and clouding.
It is an exciting experiment to approach to the Butoh of Life.
Sinking into darkness of the body
10 September 2018

 We need chaos

Chaos means the non-dual and multi-dimensional resonance Qualia. All of us have it in the darkness of the body. The difference is only whether being bound by the "I", Ego, Identity and forget the chaos, or continue to listen to the non-dual and multi-resonance Qualia. If we are bound by the Ego, it is full of repetition of the same Qualia that support it, and lose the creativity. The infinite creativity of Life is in that chaos of never repeated Qualia.

Sinking into darkness of the body
 9 September 2018

Dance the short memories

1. non-dual Qualia

When we listen to the darkness of the body, at first we meet the non-dual Qualia that is not able to distinguish what it is; memory? dream? illusion? sensation? feeling? imagination?....

2. short fragment Qualia

We continue to listen, next we meet very short fragment Qualia that visit only Miri seconds and disappear.
In case we can catch it, and follow the Qualia by the body, it becomes subbody movement, otherwise, it disappears. We need to wait for the next Qualia.

3. Jumping wild

Dance these very short fragment Qualia, and jumping to next wildly.
Through it, we can dance the whole Qualia of Life.

Important thing is that 1. not follow the long memories, because it repeated many times to build your ego or identity.
In the repetition of the same Qualia, there is no space for novel creation.

Only when we dance the very novel Qualia that is not repeated ever, we can open the infinite creativity of Life. The short fragment Qualia have never repeated ever, then they have the novel potentiality for an invention.

Read more "Sinking into the darkness of body"

School Journal
 Burning Body | Ruusu and Cobody
Sinking into darkness of the body
9 September 2018

Rhizome Revolution of subbody method 2

One tree in my head

"A lot of people are growing a tree in their heads" ("Rhizome" Deuluze = Guattari)

A long story called "Ego" or "Identity grows from this tree. The inner language which supports the self-identity is repeated infinite times.
The tree grows up to an adult, parent, teacher or a General.

No matter how conscientious it is, the Tree will kill the Rhizome of Life.
I was careless. I did not notice it. I overlooked what the tree was killing the explosion of subbody = cobody for 20 years.
The common illusion of the education theory of step-by-step method that I was bound has limited the free explosion of them.
I wonder how far I was missing the respect to the Life.
In the past 20 years, I listened to the darkness of the body of the students and participants as a midwife.
Listen to the breath of subbody = cobody lurking there, I have devoted myself to their birth.
However, in the process, I regard the unborn subbody = cobody as if it were a baby.
I was noticed that I was getting into a misunderstanding.
Certainly, many subbodies= cobodies have hidden in the darkness of the body by the parents' selective carelessness in childhood.
They might not have acquired good resonance patterns with this world.
However, at the same time, subbody=cobody is also a crystal of wisdom of Life that has been living for 4 billion years.
I had overlooked it and forgot the awe of wisdom of Life.

It reminded me that on the second day after this autumn class started,
when we did the
There are thirteen fresh cobodies appearing one after another in one day.
They sprang out as if they had been waiting to come out for a long time.
And everyone was lively dancing among other people 's cobody world.

When the tree in my head was turned off and the teacher in me ceased to lead, I was surprised at how much interesting sight would spread.
When I withered the Tree in me, it seems that the Rhizome which was suppressed by it gets spread freely.

Read more "Sinking into the darkness of body"

Sinking into darkness of the body
Let's become Rhizome! 
Recomended Books
for studying subbody method
 8 September 2018

"Rhizome" Deuleuze & Guattari

A book that decided my Life

There is no big influence given to me as much as this book.
When I have read it, immediately Rhizome and I became oneness by strong Life Resonance.

1970' I have hated the old-fashioned centralized system of the revolutionary party that I was engaged at that time in the Anti-Vietnam War movement. And I was looking for a way that builds another way of the human relationship.
"Rhizome" of Deluze=Guattari was perfect for the desire of my Life at that time.
After that, I bet on my Life to realize the Rhizome.
I changed my name to Rhizome Lee and investigated in to realize the Rhizome in Butoh creation.
It took me a long time to notice that my ego has to take off the influence of the dualistic Tree-like hierarchic system, and it became possible to break it by myself just recently.

I am reading this book again now. Even after reading for 40 years, it is still a book that is fresh and learned a lot. I encourage you to read this by all means.
If you do not have time, please read it only in marking with yellow color. That is the essence of the essence of the Rhizome.

Read more "Sinking into the darkness of body"



Introduction of A Thousand Plateaus
by Deleuze & Guattari

The two of us wrote Anti-Oedipus together. Since each of us was several, there was already quite a crowd. Here we have made use of everything came within range, what was closest as well as farthest away. We assigned clever pseudonyms to prevent recognition. Why have we kept own names? Out of habit, purely out of habit. To make ourselves unrecognizable in turn. To render imperceptible, not ourselves, but what makes us act, feel, and think. Also because it's nice to talk like everybody else, to say the sun rises, when everybody knows it's only a manner of speaking. To reach, not the point where one no longer says I, but the point where it is no longer of any importance whether one says I. We are no longer ourselves. Each will know his own. We have been aided, inspired, multiplied. A book has neither object nor subject; it is made of variously for matters, and very different dates and speeds. To attribute the book subject is to overlook this working of matters, and the exteriority of their relations. It is to fabricate a beneficent God to explain geological movements. In a book, as in all things, there are lines of articulation segmentarity, strata and territories; but also lines of flight, movement deterritorialization and destratification. Comparative rates of flow on


these lines produce phenomena of relative slowness and viscosity, or, on contrary, of acceleration and rupture. All this, lines and measurable speeds, constitutes an assemblage. A book is an assemblage of this kind, and as such is unattributable. It is a multiplicity-but we don't know yet at the multiple entails when it is no longer attributed, that is, after it has been elevated to the status of a substantive. One side of a machinic assemblage faces the strata, which doubtless make it a kind of organism, or signing totality, or determination attributable to a subject; it also has a side facing a body without organs, which is continually dismantling the organism, causing asignifying particles or pure intensities to pass or circulate, and attributing to itself subjects that it leaves with nothing more than a name as the trace of an intensity. What is the body without organs of a book? There are several, depending on the nature of the lines considered, their particular grade or density, and the possibility of their converging on "plane of consistency" assuring their selection. Here, as elsewhere, the units of measure are what is essential: quantify writing. There is no difference between what a book talks about and how it is made. Therefore a book has no object. As an assemblage, a book has only itself, in connection with other assemblages and in relation to other bodies without organs. We will never ask what a book means, as signified or signifier; we will not look for anything to understand in it. We will ask what it functions with, in connection with what other things it does or does not transmit intensities, in which other multiplicities its own are inserted and metamorphosed, and with what bodies without organs it makes its own converge. A book exists only through the outside and on the outside. A book itself is a little machine; what is the relation (also measurable) of this literary machine to a war machine, love machine, revolutionary machine, etc.-and an abstract machine that sweeps them along? We have been criticized for overquoting literary authors. But when one writes, the only question is which other machine the literary machine can be plugged into, must be plugged into in order to work. Kleist and a mad war machine, Kafka and a most extraordinary bureaucratic machine ... (What if one became animal or plant through literature, which certainly does not mean literarily? Is it not first through the voice that one becomes animal?) Literature is an assemblage. It has nothing to do with ideology. There is no ideology and never has been. All we talk about are multiplicities, lines, strata and segmentarities, ines of flight and intensities, machinic assemblages and their various ypes, bodies without organs and their construction and selection, the )lane of consistency, and in each case the units of measure. Stratometers, teleometers, BwO units of density, BwO units of convergence: Not only do hese constitute a quantification of writing, but they define writing as ilways the measure of something else. Writing has nothing to do with


signifying. It has to do with surveying, mapping, even realms that are yet to come.

A first type of book is the root-book. The tree is already the image of the world, or the root the image of the world-tree. This is the classical book, as noble, signifying, and subjective organic interiority (the strata of the book). The book imitates the world, as art imitates nature: by procedures specific to it that accomplish what nature cannot or can no longer do. The law of the book is the law of reflection, the One that becomes two. How could the law of the book reside in nature, when it is what presides over the very division between world and book, nature and art? One becomes two: whenever we encounter this formula, even stated strategically by Mao or understood in the most "dialectical" way possible, what we have before us is the most classical and well reflected, oldest, and weariest kind of thought. Nature doesn't work that way: in nature, roots are taproots with a more multiple, lateral, and circular system of ramification, rather than a dichotomous one. Thought lags behind nature. Even the book as a natural reality is a taproot, with its pivotal spine and surrounding leaves. But the book as a spiritual reality, theTree or Root as an image, endlessly develops the law of the One that becomes two, then of the two that become four ... Binary logic is the spiritual reality of the root-tree. Even a discipline as "advanced" as linguistics retains the root-tree as its fundamental image, and thus remains wedded to classical reflection (for example, Chomsky and his grammatical trees, which begin at a point S and proceed by dichotomy). This is as much as to say that this system of thought has never reached an understanding of multiplicity: in order to arrive at two following a spiritual method it must assume a strong principal unity. On the side of the object, it is no doubt possible, following the natural method, to go directly from One to three, four, or five, but only if there is a strong principal unity available, that of the pivotal taproot supporting the secondary roots. That doesn't get us very far. The binary logic of dichotomy has simply been replaced by biunivocal relationships between successive circles. The pivotal taproot provides no better understanding of multiplicity than the dichotomous root. One operates in the object, the other in the subject. Binary logic and biunivocal relationships still dominate psychoanalysis (the tree of delusion in the Freudian interpretation of Schreber's case), linguistics, structuralism, and even information science.

The radicle-system, or fascicular root, is the second figure of the book, to which our modernity pays willing allegiance. This time, the principal root has aborted, or its tip has been destroyed; an immediate, indefinite multiplicity of secondary roots grafts onto it and undergoes a flourishing development. This time, natural reality is what aborts the principal root, but the root's unity subsists, as past or yet to come, as possible. We must ask


reflexive, spiritual reality does not compensate for this state of things by demanding an even more comprehensive secret unity, or a more extensive totality. Take William Burroughs's cut-up method: the folding of one text onto another, which constitutes multiple and even adventitious roots (like a cutting), implies a supplementary dimension to that of the texts under consideration. In this supplementary dimension of folding, unity continues its spiritual labor. That is why the most resolutely fragmented work can not be presented as the Total Work or Magnum Opus. Most modern methods for making series proliferate or a multiplicity grow are perfectly valid one direction, for example, a linear direction, whereas a unity of totalization asserts itself even more firmly in another, circular or cyclic, dimension. Whenever a multiplicity is taken up in a structure, its growth is offset by a reduction in its laws of combination. The abortionists of unity are indeed angel makers, doctores angelici, because they affirm a properly angelic and superior unity. Joyce's words, accurately described as having "multiple roots," shatter the linear unity of the word, even of language, only to posit a cyclic unity of the sentence, text, or knowledge. Nietzsche's aphorisms shatter the linear unity of knowledge, only to invoke the cyclic unity of the eternal return, present as the nonknown in thought. This is as much as to say that the fascicular system does not really break with dualism, with the complementarity between a subject and an object, a natural reality and a spiritual reality: unity is consistently thwarted and obstructed in the object, while a new type of unity triumphs in the subject. The world has lost its pivot; the subject can no longer even dichotomize, but accedes to a higher unity, of ambivalence or overdetermination, in an always supplementary dimension to that of its object. The world has become chaos, but the book remains the image of the world: radicle-chaosmos rather than root-cosmos. A strange mystification: a book all the more total for being fragmented. At any rate, what a vapid idea, the book as the image of the world. In truth, it is not enough to say, "Long live the multiple," difficult as is to raise that cry. No typographical, lexical, or even syntactical cleverness is enough to make it heard. The multiple must be made, not by always adding a higher dimension, but rather in the simplest of ways, by dint of sobriety, with the number of dimensions one already has available—always n-1 (the only way the one belongs to the multiple: always subtracted). Subtract the unique from the multiplicity to be constituted; write at n - I dimensions. A system of this kind could be called a rhizome. A rhizome as subterranean stem is absolutely different from roots and radicles. Bulbs and tubers are rhizomes. Plants with roots or radicles may be rhizomorphic in other respects altogether: the question is whether plant life in its specificity is not entirely rhizomatic. Even some animals are, in their pack form. Rats are rhizomes. Burrows are too, in all of their func


tions of shelter, supply, movement, evasion, and breakout. The rhizome itself assumes very diverse forms, from ramified surface extension in all directions to concretion into bulbs and tubers. When rats swarm over each other. The rhizome includes the best and the worst: potato and couchgrass, or the weed. Animal and plant, couchgrass is crabgrass. We get the distinct feeling that we will convince no one unless we enumerate certain approximate characteristics of the rhizome.

1 and 2. Principles of connection and heterogeneity: any point of a rhizome can be connected to anything other, and must be. This is very different from the tree or root, which plots a point, fixes an order. The linguistic tree on the Chomsky model still begins at a point S and proceeds by dichotomy. On the contrary, not every trait in a rhizome is necessarily linked to a linguistic feature: semiotic chains of every nature are connected to very diverse modes of coding (biological, political, economic, etc.) that bring into play not only different regimes of signs but also states of things of differing status. Collective assemblages of enunciation function directly within machinic assemblages; it is not impossible to make a radical break between regimes of signs and their objects. Even when linguistics claims to confine itself to what is explicit and to make no presuppositions about language, it is still in the sphere of a discourse implying particular modes of assemblage and types of social power. Chomsky's grammaticality, the categorical S symbol that dominates every sentence, is more fundamentally a marker of power than a syntactic marker: you will construct grammatically correct sentences, you will divide each statement into a noun phrase and a verb phrase (first dichotomy ... ). Our criticism of these linguistic models is not that they are too abstract but, on the contrary, that they are not abstract enough, that they do not reach the abstract machine that connects a language to the semantic and pragmatic contents of statements, to collective assemblages of enunciation, to a whole micropolitics of the social field. A rhizome ceaselessly establishes connections between semiotic chains, organizations of power, and circumstances relative to the arts, sciences, and social struggles. A semiotic chain is like a tuber agglomerating very diverse acts, not only linguistic, but also perceptive, mimetic, gestural, and cognitive: there is no language in itself, nor are there any linguistic universals, only a throng of dialects, patois, slangs, and specialized languages. There is no ideal speaker-listener, any more than there is a homogeneous linguistic community. Language is, in Weinreich's words, "an essentially heterogeneous reality."1 There is no mother tongue, only a power takeover by a dominant language within a political multiplicity. Language stabilizes around a parish, a bishopric, a capital. It forms a bulb. It evolves by subterranean stems and flows, along river valleys or train tracks; it spreads like a patch of oil.2 It is always possible to break a language


down into internal structural elements, an undertaking not fundamentally different from a search for roots. There is always something genealogical about a tree. It is not a method for the people. A method of the rhizome type, on the contrary, can analyze language only by decentering it onto other dimensions and other registers. A language is never closed upon itself, except as a function of impotence.

3. Principle of multiplicity: it is only when the multiple is effectively treated as a substantive, "multiplicity," that it ceases to have any relation to the One as subject or object, natural or spiritual reality, image and world. Multiplicities are rhizomatic, and expose arborescent pseudomultiplicities for what they are. There is no unity to serve as a pivot in the object, or to divide in the subject. There is not even the unity to abort in the object "return" in the subject. A multiplicity has neither subject nor object, on1y determinations, magnitudes, and dimensions that cannot increase in number without the multiplicity changing in nature (the laws of combination therefore increase in number as the multiplicity grows). Puppet strings, as a rhizome or multiplicity, are tied not to the supposed will of an artist or puppeteer but to a multiplicity of nerve fibers, which form another puppet in other dimensions connected to the first: "Call the strings or rods that move the puppet the weave. It might be objected that its multiplicity resides in the person of the actor, who projects it into the text. Granted; but the actor's nerve fibers in turn form a weave. And they fall rough the gray matter, the grid, into the undifferentiated.... The interplay approximates the pure activity of weavers attributed in myth to the Fates or Norns."3 An assemblage is precisely this increase in the dimensions of a multiplicity that necessarily changes in nature as it expands its connections. There are no points or positions in a rhizome, such as those found in a structure, tree, or root. There are only lines. When Glenn Gould speeds up the performance of a piece, he is not just displaying virtuosity, he is transforming the musical points into lines, he is making the whole piece proliferate. The number is no longer a universal concept measuring elements according to their emplacement in a given dimension, but has itself become a multiplicity that varies according to the dimensions considered (the primacy of the domain over a complex of numbers attached to that domain). We do not have units (unités) of measure, only multiplicities or varieties of measurement. The notion of unity (unités) appears only when there is a power takeover in the multiplicity by the signifier or a correponding subjectification proceeding: This is the case for a pivot-unity forming the basis for a set of biunivocal relationships between objective elements or points, or for the One that divides following the law of a binary logic of differentiation in the subject. Unity always operates in an empty dimension supplementary to that of the system considered (overcoding).


The point is that a rhizome or multiplicity never allows itself to be overcoded, never has available a supplementary dimension over and above its number of lines, that is, over and above the multiplicity of numbers attached to those lines. All multiplicities are flat, in the sense that they fill or occupy all of their dimensions: we will therefore speak of a plane of consistency of multiplicities, even though the dimensions of this "plane" increase with the number of connections that are made on it. Multiplicities are defined by the outside: by the abstract line, the line of flight or deterritorialization according to which they change in nature and connect with other multiplicities. The plane of consistency (grid) is the outside of all multiplicities. The line of flight marks: the reality of a finite number of dimensions that the multiplicity effectively fills; the impossibility of a supplementary dimension, unless the multiplicity is transformed by the line of flight; the possibility and necessity of flattening all of the multiplicities on a single plane of consistency or exteriority, regardless of their number of dimensions. The ideal for a book would be to lay everything out on a plane of exteriority of this kind, on a single page, the same sheet: lived events, historical determinations, concepts, individuals, groups, social formations. Kleist invented a writing of this type, a broken chain of affects and variable speeds, with accelerations and transformations, always in a relation with the outside. Open rings. His texts, therefore, are opposed in every way to the classical or romantic book constituted by the interiority of a substance or subject. The war machine-book against the State apparatus-book. Flat multiplicities of n dimensions are asignifying and asubjective. They are designated by indefinite articles, or rather by partitives (some couchgrass, some of a rhizome ...).

4. Principle of asignifying rupture: against the oversignifying breaks separating structures or cutting across a single structure. A rhizome may be broken, shattered at a given spot, but it will start up again on one of its old lines, or on new lines. You can never get rid of ants because they form an animal rhizome that can rebound time and again after most of it has been destroyed. Every rhizome contains lines of segmentarity according to which it is stratified, territorialized, organized, signified, attributed, etc., as well as lines of deterritorialization down which it constantly flees. There is a rupture in the rhizome whenever segmentary lines explode into a line of flight, but the line of flight is part of the rhizome. These lines always tie back to one another. That is why one can never posit a dualism or a dichotomy, even in the rudimentary form of the good and the bad. You may make a rupture, draw a line of flight, yet there is still a danger that you will reencounter organizations that restratify everything, formations that restore power to a signifier, attributions that reconstitute a subject—anything you like, from Oedipal resurgences to fascist concretions. Groups


and individuals contain microfascisms just waiting to crystallize. Yes, couchgrass is also a rhizome. Good and bad are only the products of an active and temporary selection, which must be renewed. How could movements of deterritorialization and processes of reterritalization not be relative, always connected, caught up in one another? The orchid deterritorializes by forming an image, a tracing of a wasp; but the wasp reterritorializes on that image. The wasp is nevertheless derritorialized, becoming a piece in the orchid's reproductive apparatus. But it reterritorializes the orchid by transporting its pollen. Wasp and orchid, as heterogeneous elements, form a rhizome. It could be said that the orchid imitates the wasp, reproducing its image in a signifying fashion (mimesis, mimicry, lure, etc.). But this is true only on the level of the strata-a parallelism between two strata such that a plant organization on one imitates an animal organization on the other. At the same time, something else entirely is going on: not imitation at all but a capture of code, surplus value of code, an increase in valence, a veritable becoming, a becoming-wasp of the orchid and a becoming-orchid of the wasp. Each of these becomings brings about the deterritorialization of one term and the reterritorialization of the other; the two becomings interlink and form relays in a circulation of intensities pushing the deterritorialization ever further. There is neither imitation nor resemblance, only an exploding of two heterogeneous series on the line of flight composed by a common rhizome that can no longer be attributed to or subjugated by anything signifying. Rémy Chauvin expresses it well: "the aparallel evolution of two beings that have absolutely nothing to do with each other."4 More generally, evolutionary schemas may be forced to abandon the old model of the tree and descent. Under certain conditions, a virus can connect to germ cells and transmit itself as the cellular gene of a complex species; moreover, it can take flight, move into the cells of an entirely different species, but not without bringing with it "genetic information" from the first host (for example, Benveniste and Todaro's current research on a type C virus, with its double connection to baboon DNA and the DNA of certain kinds of domestic cats). Evolutionary schemas would no longer follow models of arborescent descent going from the least to the most differentiated, but instead a rhizome operating immediately in the heterogeneous and jumping from one already differentiated line to another.5 Once again, there is aparallel evolution, of the baboon and the cat; it is obvious that they are not models or copies of each other (a becoming-baboon in the cat does not mean that the cat "plays" baboon). We form a rhizome with our viruses, or rather our viruses cause us to form a rhizome with other animals. As Francois Jacob says, transfers of genetic material by viruses or through other procedures, fusions of cells originating in different species, have results analogous to


those of "the abominable couplings dear to antiquity and the Middle Ages."6 Transversal communications between different lines scramble the genealogical trees. Always look for the molecular, or even submolecular, particle with which we are allied. We evolve and die more from our polymorphous and rhizomatic flus than from hereditary diseases, or diseases that have their own line of descent. The rhizome is an anti-genealogy. The same applies to the book and the world: contrary to a deeply rooted belief, the book is not an image of the world. It forms a rhizome with the world, there is an aparallel evolution of the book and the world; the book assures the deterritorialization of the world, but the world effects a reterritorialization of the book, which in turn deterritorializes itself in the world (if it is capable, if it can). Mimicry is a very bad concept, since it relies on binary logic to describe phenomena of an entirely different nature. The crocodile does not reproduce a tree trunk, any more than the chameleon reproduces the colors of its surroundings. The Pink Panther imitates nothing, it reproduces nothing, it paints the world its color, pink on pink; this is its becoming-world, carried out in such a way that it becomes imperceptible itself, asignifying, makes its rupture, its own line of flight, follows its "aparallel evolution" through to the end. The wisdom of the plants: even when they have roots, there is always an outside where they form a rhizome with something else-with the wind, an animal, human beings (and there is also an aspect under which animals themselves form rhizomes, as do people, etc.). "Drunkenness as a triumphant irruption of the plant in us." Always follow the rhizome by rupture; lengthen, prolong, and relay the line of flight; make it vary, until you have produced the most abstract and tortuous of lines of n dimensions and broken directions. Conjugate deterritorialized flows. Follow the plants: you start by delimiting a first line consisting of circles of convergence around successive singularities; then you see whether Inside that line new circles of convergence establish themselves, with new points located outside the limits and in other directions. Write, form a rhizome, increase your territory by deterritorialization, extend the line of flight to the point where it becomes an abstract machine covering the entire plane of consistency. "Go first to your old plant and watch carefully the watercourse made by the rain. By now the rain must have carried the seeds far away. Watch the crevices made by the runoff, and from them determine the direction of the flow. Then find the plant that is growing at the farthest point from your plant. All the devil's weed plants that are growing in between are yours. Later ... you can extend the size of your territory by following the watercourse from each point along the way."7 Music has always sent out lines of flight, like so many "transformational multiplicities," even overturning the very codes that structure or


arborify it; that is why musical form, right down to its ruptures and proliferations, is comparable to a weed, a rhizome.8

5 and 6. Principle of cartography and decalcomania: a rhizome is not amenable to any structural or generative model. It is a stranger to any idea of genetic axis or deep structure. A genetic axis is like an objective pivotal unity upon which successive stages are organized; a deep structure is more like a base sequence that can be broken down into immediate constituents, while the unity of the product passes into another, transformational and subjective, dimension. This does not constitute a departure from the representative model of the tree, or root-pivotal taproot or fascicles (for example, Chomsky's "tree" is associated with a base sequence and represents the process of its own generation in terms of binary logic). A variation on the oldest form of thought. It is our view that genetic axis and profound structure are above all infinitely reproducible principles of tracing. All of tree logic is a logic of tracing and reproduction. In linguistics as in psychoanalysis, its object is an unconscious that is itself representative, crystallized into codified complexes, laid out along a genetic axis and distributed within a syntagmatic structure. Its goal is to describe a de facto state, to maintain balance in intersubjective relations, or to explore an unconscious that is already there from the start, lurking in the dark recesses of memory and language. It consists of tracing, on the basis of an overcoding structure or supporting axis, something that comes ready-made. The tree articulates and hierarchizes tracings; tracings are like the leaves of a tree. The rhizome is altogether different, a map and not a tracing. Make a map, not a tracing. The orchid does not reproduce the tracing of the wasp; it forms a map with the wasp, in a rhizome. What distinguishes the map from the tracing is that it is entirely oriented toward an experimentation in contact with the real. The map does not reproduce an unconscious closed in upon itself; it constructs the unconscious. It fosters connections between fields, the removal of blockages on bodies without organs, the maximum opening of bodies without organs onto a plane of consistency. It is itself a part of the rhizome. The map is open and connectable in all of its dimensions; it is detachable, reversible, susceptible to constant modification. It can be torn, reversed, adapted to any kind of mounting, reworked by an individual, group, or social formation. It can be drawn on a wall, conceived of as a work of art, constructed as a political action or as a meditation. Perhaps one of the most important characteristics of the rhizome is that it always has multiple entryways; in this sense, the burrow is an animal rhizome, and sometimes maintains a clear distinction between the line of flight as passageway and storage or living strata (cf. the muskrat). A map has multiple entryways, as opposed to the tracing, which always comes back "to the same." The map has to do with performance, whereas the trac


ing always involves an alleged "competence." Unlike psychoanalysis, psychoanalytic competence (which confines every desire and statement to a genetic axis or overcoding structure, and makes infinite, monotonous tracings of the stages on that axis or the constituents of that structure), schizoanalysis rejects any idea of pretraced destiny, whatever name is given to it-divine, anagogic, historical, economic, structural, hereditary, or syntagmatic. (It is obvious that Melanie Klein has no understanding of the cartography of one of her child patients, Little Richard, and is content to make ready-made tracings-Oedipus, the good daddy and the bad daddy, the bad mommy and the good mommy-while the child makes a desperate attempt to carry out a performance that the psychoanalyst totally misconstrues.)9 Drives and part-objects are neither stages on a genetic axis nor positions in a deep structure; they are political options for problems, they are entryways and exits, impasses the child lives out politically, in other words, with all the force of his or her desire. Have we not, however, reverted to a simple dualism by contrasting maps to tracings, as good and bad sides? Is it not of the essence of the map to be traceable? Is it not of the essence of the rhizome to intersect roots and sometimes merge with them? Does not a map contain phenomena of redundancy that are already like tracings of its own? Does not a multiplicity have strata upon which unifications and totalizations, massifications, mimetic mechanisms, signifying power takeovers, and subjective attributions take root? Do not even lines of flight, due to their eventual divergence, reproduce the very formations their function it was to dismantle or outflank? But the opposite is also true. It is a question of method: the tracing should always be put back on the map. This operation and the previous one are not at all symmetrical. For it is inaccurate to say that a tracing reproduces the map. It is instead like a photograph or X ray that begins by selecting or isolating, by artificial means such as colorations or other restrictive procedures, what it intends to reproduce. The imitator always creates the model, and attracts it. The tracing has already translated the map into an image; it has already transformed the rhizome into roots and radicles. It has organized, stabilized, neutralized the multiplicities according to the axes of signifiance and subjectification belonging to it. It has generated, structuralized the rhizome, and when it thinks it is reproducing something else it is in fact only reproducing itself. That is why the tracing is so dangerous. It injects redundancies and propagates them. What the tracing reproduces of the map or rhizome are only the impasses, blockages, incipient taproots, or points of structuration. Take a look at psychoanalysis and linguistics: all the former has ever made are tracings or photos of the unconscious, and the latter of language, with all the betrayals that implies (it's not surprising that psychoanalysis tied its fate to that of linguistics).


Look at what happened to Little Hans already, an example of child psychoanalysis at its purest: they kept on BREAKING HIS RHIZOME and BLOTCHING HIS MAP, setting it straight for him, blocking his every way out, until he began to desire his own shame and guilt, until they had rooted shame and guilt in him, PHOBIA (they barred him from the rhizome of the building, then from the rhizome of the street, they rooted him in his parents' bed, they radicled him to his own body, they fixated him on Professor Freud). Freud explicitly takes Little Hans's cartography into account, but always and only in order to project it back onto the family photo. And look what Melanie Klein did to Little Richard's geopolitical maps: she developed photos from them, made tracings of them. Strike the pose or follow the axis, genetic stage or structural destiny-one way or the other, your rhizome will be broken. You will be allowed to live and speak, but only after every outlet has been obstructed. Once a rhizome has been obstructed, arborified, it's all over, no desire stirs; for it is always by rhizome that desire moves and produces. Whenever desire climbs a tree, internal repercussions trip it up and it falls to its death; the rhizome, on the other hand, acts on desire by external, productive outgrowths. That is why it is so important to try the other, reverse but nonsymmetrical, operation. Plug the tracings back into the map, connect the roots or trees back up with a rhizome. In the case of Little Hans, studying the unconscious would be to show how he tries to build a rhizome, with the family house but also with the line of flight of the building, the street, etc.; how these lines are blocked, how the child is made to take root in the family, be photographed under the father, be traced onto the mother's bed; then how Professor Freud's intervention assures a power takeover by the signifier, a subjectification of affects; how the only escape route left to the child is a becoming-animal perceived as shameful and guilty (the becoming-horse of Little Hans, a truly political option). But these impasses must always be resituated on the map, thereby opening them up to possible lines of flight. The same applies to the group map: show at what point in the rhizome there form phenomena of massification, bureaucracy, leadership, fascization, etc., which lines nevertheless survive, if only underground, continuing to make rhizome in the shadows. Deligny's method: map the gestures and movements of an autistic child, combine several maps for the same child, for several different children.10 If it is true that it is of the essence of the map or rhizome to have multiple entryways, then it is plausible that one could even enter them through tracings or the roottree, assuming the necessary precautions are taken (once again, one must avoid any Manichaean dualism). For example, one will often be forced to take dead ends, to work with signifying powers and subjective affections, to find a foothold in formations that are Oedipal or paranoid or even worse,


rigidified territorialities that open the way for other transformational operations. It is even possible for psychoanalysis to serve as a foothold, in spite of itself. In other cases, on the contrary, one will bolster oneself directly on a line of flight enabling one to blow apart strata, cut roots, and make new connections. Thus, there are very diverse map-tracing, rhizomeroot assemblages, with variable coefficients of deterritorialization. There exist tree or root structures in rhizomes; conversely, a tree branch or root division may begin to burgeon into a rhizome. The coordinates are determined not by theoretical analyses implying universals but by a pragmatics composing multiplicities or aggregates of intensities. A new rhizome may form in the heart of a tree, the hollow of a root, the crook of a branch. Or else it is a microscopic element of the root-tree, a radicle, that gets rhizome production going. Accounting and bureaucracy proceed by tracings: they can begin to burgeon nonetheless, throwing out rhizome stems, as in a Kafka novel. An intensive trait starts working for itself, a hallucinatory perception, synesthesia, perverse mutation, or play of images shakes loose, challenging the hegemony of the signifier. In the case of the child, gestural, mimetic, ludic, and other semiotic systems regain their freedom and extricate themselves from the "tracing," that is, from the dominant competence of the teacher's language-a microscopic event upsets the local balance of power. Similarly, generative trees constructed according to Chomsky's syntagmatic model can open up in all directions, and in turn form a rhizome.11 To be rhizomorphous is to produce stems and filaments that seem to be roots, or better yet connect with them by penetrating the trunk, but put them to strange new uses. We're tired of trees. We should stop believing in trees, roots, and radicles. They've made us suffer too much. All of arborescent culture is founded on them, from biology to linguistics. Nothing is beautiful or loving or political aside from underground stems and aerial roots, adventitious growths and rhizomes. Amsterdam, a city entirely without roots, a rhizome-city with its stem-canals, where utility connects with the greatest folly in relation to a commercial war machine. Thought is not arborescent, and the brain is not a rooted or ramified matter. What are wrongly called "dendrites" do not assure the connection of neurons in a continuous fabric. The discontinuity between cells, the role of the axons, the functioning of the synapses, the existence of synaptic microfissures, the leap each message makes across these fissures, make the brain a multiplicity immersed in its plane of consistency or neuroglia, a whole uncertain, probabilistic system ("the uncertain nervous system"). Many people have a tree growing in their heads, but the brain itself is much more a grass than a tree. "The axon and the dendrite twist around each other like bindweed around brambles, with synapses at each of the thorns."12 The same goes for memory. Neurologists and psychophysiolo

gists distinguish between long-term memory and short-term memory (on the order of a minute). The difference between them is not simply


quantitative: short-term memory is of the rhizome or diagram type, and long-term memory is arborescent and centralized (imprint, engram, tracing, or photograph). Short-term memory is in no way subject to a law of contiguity or immediacy to its object; it can act at a distance, come or return a long time after, but always under conditions of discontinuity, rupture, and multiplicity. Furthermore, the difference between the two kinds of memory is not that of two temporal modes of apprehending the same thing; they do not grasp the same thing, memory, or idea. The splendor of the short-term Idea: one writes using short-term memory, and thus short-term ideas, even if one reads or rereads using long-term memory of long-term concepts. Short-term memory includes forgetting as a process; it merges not with the instant but instead with the nervous, temporal, and collective rhizome. Long-term memory (family, race, society, or civilization) traces and translates, but what it translates continues to act in it, from a distance, off beat, in an "untimely" way, not instantaneously. The tree and root inspire a sad image of thought that is forever imitating the multiple on the basis of a centered or segmented higher unity. If we consider the set, branches-roots, the trunk plays the role of opposed segment for one of the subsets running from bottom to top: this kind of segment is a "link dipole," in contrast to the "unit dipoles" formed by spokes radiating from a single center.13 Even if the links themselves proliferate, as in the radicle system, one can never get beyond the One-Two, and fake multiplicities. Regenerations, reproductions, returns, hydras, and medusas do not get us any further. Arborescent systems are hierarchical systems with centers of signifiance and subjectification, central automata like organized memories. In the corresponding models, an element only receives information from a higher unit, and only receives a subjective affection along preestablished paths. This is evident in current problems in information science and computer science, which still cling to the oldest modes of thought in that they grant all power to a memory or central organ. Pierre Rosenstiehl and Jean Petitot, in a fine article denouncing "the imagery of command trees" (centered systems or hierarchical structures), note that "accepting the primacy of hierarchical structures amounts to giving arborescent structures privileged status.... The arborescent form admits of topological explanation.... In a hierarchical system, an individual has only one active neighbor, his or her hierarchical superior….The channels of transmission are preestablished: the arborescent system preexists the individual, who is integrated into it at an allotted place" (signifiance and subjectification). The authors point out that even when one thinks one has reached a multiplicity, it may be a false one-of what we call the radicle


type-because its ostensibly nonhierarchical presentation or statement in fact only admits of a totally hierarchical solution. An example is the famous friendship theorem: "If any two given individuals in a society have precisely one mutual friend, then there exists an individual who is the friend of all the others." (Rosenstiehl and Petitot ask who that mutual friend is. Who is "the universal friend in this society of couples: the master, the confessor, the doctor? These ideas are curiously far removed from the initial axioms." Who is this friend of humankind? Is it the philo-sopher as he appears in classical thought, even if he is an aborted unity that makes itself felt only through its absence or subjectivity, saying all the while, I know nothing, I am nothing?) Thus the authors speak of dictatorship theorems. Such is indeed the principle of roots-trees, or their outcome: the radicle solution, the structure of Power.14 To these centered systems, the authors contrast acentered systems, finite networks of automata in which communication runs from any neigh- bor to any other, the stems or channels do not preexist, and all individuals are interchangeable, defined only by their stateat a given moment-such that the local operations are coordinated and the final, global result syn- chronized without a central agency. Transduction of intensive states replaces topology, and "the graph regulating the circulation of information is in a way the opposite of the hierarchical graph….There is no reason for the graph to be a tree" (we have been calling this kind of graph a map). The problem of the war machine, or the firing squad: is a general necessary for n individuals to manage to fire in unison? The solution without a General is to be found in an acentered multiplicity possessing a finite number of states with signals to indicate corresponding speeds, from a war rhizome or guerrilla logic point of view, without any tracing, without any copying of a central order. The authors even demonstrate that this kind of machinic multiplicity, assemblage, or society rejects any centralizing or unifying automaton as an "asocial intrusion."15 Under these conditions, n is in fact always n – 1. Rosenstiehl and Petitot emphasize that the opposition, centered-acentered, is valid less as a designation for things than as a mode of calculation applied to things. Trees may correspond to the rhizome, or they may burgeon into a rhizome. It is true that the same thing is generally susceptible to both modes of calculation or both types of regulation, but not without undergoing a change in state. Take psychoanalysis as an exam- ple again: it subjects the unconscious to arborescent structures, hierarchical graphs, recapitulatory memories, central organs, the phallus, the phallus-tree-not only in its theory but also in its practice of calculation and treatment. Psychoanalysis cannot change its method in this regard: it bases its own dictatorial power upon a dictatorial conception of the unconscious. Psychoanalysis's margin of maneuverability is therefore very


limited. In both psychoanalysis and its object, there is always a general, always a leader (General Freud). Schizoanalysis, on the other hand, treats the unconscious as an acentered system, in other words, as a machinic network of finite automata (a rhizome), and thus arrives at an entirely different state of the unconscious. These same remarks apply to linguistics; Rosenstiehl and Petitot are right to bring up the possibility of an "acentered organization of a society of words." For both statements and desires, the issue is never to reduce the unconscious or to interpret it or to make it signify according to a tree model. The issue is to produce the unconscious, and with it new statements, different desires: the rhizome is precisely this production of the unconscious. It is odd how the tree has dominated Western reality and all of Western thought, from botany to biology and anatomy, but also gnosiology, theology, ontology, all of philosophy ...: the rootfoundation, Grund, racine, fondement. The West has a special relation to the forest, and deforestation; the fields carved from the forest are populated with seed plants produced by cultivation based on species lineages of the arborescent type; animal raising, carried out on fallow fields, selects lineages forming an entire animal arborescence. The East presents a different figure: a relation to the steppe and the garden (or in some cases, the desert and the oasis),, rather than forest and field; cultivation of tubers by fragmentation of the individual; a casting aside or bracketing of animal raising, which is confined to closed spaces or pushed out onto the steppes of the nomads. The West: agriculture based on a chosen lineage containing a large number of variable individuals. The East: horticulture based on a small number of individuals derived from a wide range of "clones." Does not the East, Oceania in particular, offer something like a rhizomatic model opposed in every respect to the Western model of the tree? André Haudricourt even sees this as the basis for the opposition between the moralities or philosophies of transcendence dear to the West and the immanent ones of the East: the God who sows and reaps, as opposed to the God who replants and unearths (replanting of offshoots versus sowing of seeds).16 Transcendence: a specifically European disease. Neither is music the same, the music of the earth is different, as is sexuality: seed plants, even those with two sexes in the same plant, subjugate sexuality to the reproductive model; the rhizome, on the other hand, is a liberation of sexuality not only from reproduction but also from genitality. Here in the West, the tree has implanted itself in our bodies, rigidifying and stratifying even the sexes. We have lost the rhizome, or the grass. Henry Miller: "China is the weed in the human cabbage patch. ... The weed is the Nemesis of human endeavor... Of all the imaginary existences we attribute to plant, beast and star the weed leads the most satisfactory life of all. True, the weed produces no lilies, no battleships, no Ser


mons on the Mount... Eventually the weed gets the upper hand. Eventually things fall back into a state of China. This condition is usually referred to by historians as the Dark Age. Grass is the only way out.... The weed exists only to fill the waste spaces left by cultivated areas. It grows between, among other things. The lily is beautiful, the cabbage is provender, the poppy is maddening-but the weed is rank growth ... : it points a moral."17 Which China is Miller talking about? The old China, the new, an imaginary one, or yet another located on a shifting map? America is a special case. Of course it is not immune from domination by trees or the search for roots. This is evident even in the literature, in the quest for a national identity and even for a European ancestry or genealogy (Kerouac going off in search of his ancestors). Nevertheless, everything important that has happened or is happening takes the route of the American rhizome: the beatniks, the underground, bands and gangs, successive lateral offshoots in immediate connection with an outside. American books are different from European books, even when the American sets off in pursuit of trees. The conception of the book is different. Leaves of Grass. And directions in America are different: the search for arborescence and the return to the Old World occur in the East. But there is the rhizomatic West, with its Indians without ancestry, its ever-receding limit, its shifting and displaced frontiers. There is a whole American "map" in the West, where even the trees form rhizomes. America reversed the directions: it put its Orient in the West, as if it were precisely in America that the earth came full circle; its West is the edge of the East.18 (India is not the intermediary between the Occident and the Orient, as Haudricourt believed: America is the pivot point and mechanism of reversal.) The American singer Patti Smith sings the bible of the American dentist: Don't go for the root, follow the canal ... Are there not also two kinds of bureaucracy, or even three (or still more)? Western bureaucracy: its agrarian, cadastral origins; roots and fields; trees and their role as frontiers; the great census of William the Conqueror; feudalism; the policies of the kings of France; making property the basis of the State; negotiating land through warfare, litigation, and marriages. The kings of France chose the lily because it is a plant with deep roots that clings to slopes. Is bureaucracy the same in the Orient? Of course it is all too easy to depict an Orient of rhizomes and immanence; yet it is true that in the Orient the State does not act following a schema of arborescence corresponding to preestablished, arborified, and rooted classes; its bureaucracy is one of channels, for example, the much-discussed case of hydraulic power with "weak property," in which the State engenders channeled and channelizing classes (cf. the aspects of Wittfogel's work that have not been refuted).19The despot acts as a river, not as a fountainhead, which is still a


point, a tree-point or root; he flows with the current rather than sitting under a tree; Buddha's tree itself becomes a rhizome; Mao's river and Louis's tree. Has not America acted as an intermediary here as well? For it proceeds both by internal exterminations and liquidations (not only the Indians but also the farmers, etc.), and by successive waves of immigration from the outside. The flow of capital produces an immense channel, a quantification of power with immediate "quanta," where each person profits from the passage of the money flow in his or her own way (hence the reality-myth of the poor man who strikes it rich and then falls into poverty again): in America everything comes together, tree and channel, root and rhizome. There is no universal capitalism, there is no capitalism in itself-, capitalism is at the crossroads of all kinds of formations, it is neocapitalism by nature. It invents its eastern face and western face, and reshapes them both-all for the worst. At the same time, we are on the wrong track with all these geographical distributions. An impasse. So much the better. If it is a question of showing that rhizomes also have their own, even more rigid, despotism and hierarchy, then fine and good: for there is no dualism, no ontological dualism between here and there, no axiological dualism between good and bad, no blend or American synthesis. There are knots of arborescence in rhizomes, and rhizomatic offshoots in roots. Moreover, there are despotic formations of immanence and channelization specific to rhizomes, just as there are anarchic deformations in the transcendent system of trees, aerial roots, and subterranean stems. The important point is that the root-tree and canal-rhizome are not two opposed models: the first operates as a transcendent model and tracing, even if it engenders its own escapes; the second operates as an immanent process that overturns the model and outlines a map, even if it constitutes its own hierarchies, even if it gives rise to a despotic channel. It is not a question of this or that place on earth, or of a given moment in history, still less of this or that category of thought. It is a question of a model that is perpetually in construction or collapsing, and of a process that is perpetually prolonging itself, breaking off and starting up again. No, this is not a new or different dualism. The problem of writing: in order to designate something exactly, anexact expressions are utterly unavoidable. Not at all because it is a necessary step, or because one can only advance by approximations: anexactitude is in no way an approximation; on the contrary, it is the exact passage of that which is under way. We invoke one dualism only in order to challenge another. We employ a dualism of models only in order to arrive at a process that challenges all models. Each time, mental correctives are necessary to undo the dualisms we had no wish to construct but through which we pass. Arrive at the magic formula we all seek-PLURALISM = MONISM-via all the dualisms that are


the enemy, an entirely necessary enemy, the furniture we are forever rearranging.

 Let us summarize the principal characteristics of a rhizome: unlike trees or their roots, the rhizome connects any point to any other point, and its traits are not necessarily linked to traits of the same nature; it brings into play very different regimes of signs, and even nonsign states. The rhizome is reducible neither to the One nor the multiple. It is not the One that becomes Two or even directly three, four, five, etc. It is not a multiple derived from the One, or to which One is added (n + 1). It is composed not of units but of dimensions, or rather directions in motion. It has neither beginning nor end, but always a middle (milieu) from which it grows and which it overspills. It constitutes linear multiplicities with n dimensions having neither subject nor object, which can be laid out on a plane of consistency, and from which the One is always subtracted (n - 1). When a multiplicity of this kind changes dimension, it necessarily changes in nature as well, undergoes a metamorphosis. Unlike a structure, which is defined by a set of points and positions, with binary relations between the points and blunivocal relationships between the positions, the rhizome is made only of lines: lines of segmentarity and stratification as its dimensions, and the line of flight or deterritorialization as the maximum dimension after which the multiplicity undergoes metamorphosis, changes in nature. These lines, or lineaments, should not be confused with lineages of the arborescent type, which are merely localizable linkages between points and positions. Unlike the tree, the rhizome is not the object of reproduction: neither external reproduction as image-tree nor internal reproduction as tree-structure. The rhizome is an antigenealogy. It is a short-term memory, or antimemory.The rhizome operates by variation, expansion, conquest, capture, offshoots. Unlike the graphic arts, drawing, or photography, unlike tracings, the rhizome pertains to a map that must be produced, constructed, a map that is always detachable, connectable, reversible, modifiable, and has multiple entryways and exits and its own lines of flight. It is tracings that must be put on the map, not the opposite. In contrast to centered (even polycentric) systems with hierarchical modes of communication and preestablished paths, the rhizome is an acentered, nonhierarchical, nonsignifying system without a General and without an organizing memory or central automaton, defined solely by a circulation of states.What is at question in the rhizome is a relation to sexuality-but also to the animal, the vegetal, the world, politics, the book, things natural and artificial-that is totally different from the arborescent relation: all manner of "becomings."

A plateau is always in the middle, not at the beginning or the end. A rhizome is made of plateaus. Gregory Bateson uses the word "plateau" to


designate something very special: a continuous, self-vibrating region of intensities whose development avoids any orientation toward a culmination point or external end. Bateson cites Balinese culture as an example: mother-child sexual games, and even quarrels among men, undergo this bizarre intensive stabilization. "Some sort of continuing plateau of intensity is substituted for [sexual] climax," war, or a culmination point. It is a regrettable characteristic of the Western mind to relate expressions and actions to exterior or transcendent ends, instead of evaluating them on a plane of consistency on the basis of their intrinsic value.20 For example, a book composed of chapters has culmination and termination points. What takes place in a book composed instead of plateaus that communicate with one another across microfissures, as in a brain? We call a "plateau" any multiplicity connected to other multiplicities by superficial underground stems in such a way as to form or extend a rhizome. We are writing this book as a rhizome. It is composed of plateaus. We have given it a circular form, but only for laughs. Each morning we would wake up, and each of us would ask himself what plateau he was going to tackle, writing five lines here, ten there. We had hallucinatory experiences, we watched lines leave one plateau and proceed to another like columns of tiny ants. We made circles of convergence. Each plateau can be read starting anywhere and can be related to any other plateau. To attain the multiple, one must have a method that effectively constructs it; no typographical cleverness, no lexical agility, no blending or creation of words, no syntactical boldness, can substitute for it. In fact, these are more often than not merely mimetic procedures used to disseminate or disperse a unity that is retained in a different dimension for an image-book. Technonarcissism. Typographical, lexical, or syntactic creations are necessary only when they no longer belong to the form of expression of a hidden unity, becoming themselves dimensions of the multiplicity under consideration; we only know of rare successes in this.21 We ourselves were unable to do it. We just used words that in turn function for us as plateaus. RHIZOMATICS = SCHIZOANALYSIS = STRATOANALYSIS = PRAGMATICS = MICROPOLITics. These words are concepts, but concepts are lines, which is to say, number systems attached to a particular dimension of the multiplicities (strata, molecular chains, lines of flight or rupture, circles of convergence, etc.). Nowhere do we claim for our concepts the title of a science. We are no more familiar with scientificity than we are with ideology; all we know are assemblages. And the only assemblages are machinic assemblages of desire and collective assemblages of enunciation. No signifiance, no subjectification: writing to the nth power (all individuated enunciation remains trapped within the dominant significations, all signifying desire is associated with dominated subjects). An assemblage, in its multiplicity, necessarily acts on semiotic flows,


material flows, and social flows simultaneously (independently of any recapitulation that may be made of it in a scientific or theoretical corpus). There is no longer a tripartite division between a field of reality (the world) and a field of representation (the book) and a field of subjectivity (the author). Rather, an assemblage establishes connections between certain multiplicities drawn from each of these orders, so that a book has no sequel nor the world as its object nor one or several authors as its subject. In short, we think that one cannot write sufficiently in the name of an outside. The outside has no image, no signification, no subjectivity. The book as assemblage with the outside, against the book as image of the world. A rhizomebook, not a dichotomous, pivotal, or fascicular book. Never send down roots, or plant them, however difficult it may be to avoid reverting to the old procedures. "Those things which occur to me, occur to me not from the root up but rather only from somewhere about their middle. Let someone then attempt to seize them, let someone attempt to seize a blade of grass and hold fast to it when it begins to grow only from the middle."22 Why is this so difficult? The question is directly one of perceptual semiotics. It's not easy to see things in the middle, rather than looking down on them from above or up at them from below, or from left to right or right to left: try it, you'll see that everything changes. It's not easy to see the grass in things and in words (similarly, Nietzsche said that an aphorism had to be "ruminated"; never is a plateau separable from the cows that populate it, which are also the clouds in the sky). History is always written from the sedentary point of view and in the name of a unitary State apparatus, at least a possible one, even when the topic is nomads. What is lacking is a Nomadology, the opposite of a history. There are rare successes in this also, for example, on the subject of the Children's Crusades: Marcel Schwob's book multiplies narratives like so many plateaus with variable numbers of dimensions. Then there is Andrzejewski's book, Les portes du paradis (The gates of paradise), composed of a single uninterrupted sentence; a flow of children; a flow of walking with pauses, straggling, and forward rushes; the semiotic flow of the confessions of all the children who go up to the old monk at the head of the procession to make their declarations; a flow of desire and sexuality, each child having left out of love and more or less directly led by the dark posthumous pederastic desire of the count of Vendôme; all this with circles of convergence. What is important is not whether the flows are "One or multiple"-we're past that point: there is a collective assemblage of enunciation, a machinic assemblage of desire, one inside the other and both Plugged into an immense outside that is a multiplicity in any case. A more recent example is Armand Farrachi's book on the Fourth Crusade, La dislocation,in which the sentences space themselves out and disperse, or else


jostle together and coexist, and in which the letters, the typography begin to dance as the crusade grows more delirious.23 These are models of nomadic and rhizomatic writing. Writing weds a war machine and lines of flight, abandoning the strata, segmentarities, sedentarity, the State apparatus. But why is a model still necessary? Aren't these books still "images" of the Crusades? Don't they still retain a unity, in Schwob's case a pivotal unity, in Farrachi's an aborted unity, and in the most beautiful example, Les portes du paradis, the unity of the funereal count? Is there a need for a more profound nomadism than that of the Crusades, a nomadism of true nomads, or of those who no longer even move or imitate anything? The nomadism of those who only assemble (agencent). How can the book find an adequate outside with which to assemble in heterogeneity, rather than a world to reproduce? The cultural book is necessarily a tracing: already a tracing of itself, a tracing of the previous book by the same author, a tracing of other books however different they may be, an endless tracing of established concepts and words, a tracing of the world present, past, and future. Even the anticultural book may still be burdened by too heavy a cultural load: but it will use it actively, for forgetting instead of remembering, for underdevelopment instead of progress toward development, in nomadism rather than sedentarity, to make a map instead of a tracing. RHIZOMATICS = POP ANALYSIS, even if the people have other things to do besides read it, even if the blocks of academic culture or pseudoscientificity in it are still too painful or ponderous. For science would go completely mad if left to its own devices. Look at mathematics: it's not a science, it's a monster slang, it's nomadic. Even in the realm of theory, especially in the realm of theory, any precarious and pragmatic framework is better than tracing concepts, with their breaks and progress changing nothing. Imperceptible rupture, not signifying break. The nomads invented a war machine in opposition to the State apparatus. History has never comprehended nomadism, the book has never comprehended the outside. The State as the model for the book and for thought has a long history: logos, the philosopher-king, the transcendence of the Idea, the interiority of the concept, the republic of minds, the court of reason, the functionaries of thought, man as legislator and subject. The State's pretension to be a world order, and to root man. The war machine's relation to an outside is not another "model"; it is an assemblage that makes thought itself nomadic, and the book a working part in every mobile machine, a stem for a rhizome (Kleist and Kafka against Goethe). Write to the nth power, the n - 1 power, write with slogans: Make rhizomes, not roots, never plant! Don't sow, grow offshoots! Don't be one or multiple, be multiplicities! Run lines, never plot a point! Speed turns the point into a line!24 Be quick, even when standing still! Line of chance, line


of hips, line of flight. Don't bring out the General in you! Don't have just ideas, just have an idea (Godard). Have short-term ideas. Make maps, not photos or drawings. Be the Pink Panther and your loves will be like the wasp and the orchid, the cat and the baboon. As they say about old man river:

He don't plant 'tatos Don't plant cotton Them that plants them is soon forgotten But old man river he just keeps rollin' along

A rhizome has no beginning or end; it is always in the middle, between things, interbeing, intermezzo. The tree is filiation, but the rhizome is alliance, uniquely alliance. The tree imposes the verb "to be" but the fabric of the rhizome is the conjunction, "and ... and ... and..."This conjunction carries enough force to shake and uproot the verb "to be." Where are you going? Where are you coming from? What are you heading for? These are totally useless questions. Making a clean slate, starting or beginning again from ground zero, seeking a beginning or a foundation-all imply a false conception of voyage and movement (a conception that is methodical, pedagogical, initiatory, symbolic ... ). But Kleist, Lenz, and Büchner have another way of traveling and moving: proceeding from the middle, through the middle, coming and going rather than starting and finishing.25 American literature, and already English literature, manifest this rhizomatic direction to an even greater extent; they know how to move between things, establish a logic of the AND, overthrow ontology, do away with foundations, nullify endings and beginnings. They know how to practice pragmatics. The middle is by no means an average; on the contrary, it is where things pick up speed. Between things does not designate a localizable relation going from one thing to the other and back again, but a perpendicular direction, a transversal movement that sweeps one and the other away, a stream without beginning or end that undermines its banks and picks up speed in the middle.

 World Life Resonance Art


Syv performed in Japan

Don't move.

Don't move.
Open your skin.
Dive in your cells.
Melt in your darkness.
In the stillness of your body, you will find your truth.
'In the Bowel of the Earth'
-where fear, insanity, loss or pain met mystery,
softness, essence, truth, joy, presence

Performance with Ping Peng. At Niseko Kiyoe Hosokawa art gallery Festival. Photo Yasuyuki Shimanuki.

Contact Gio

Sinking into darkness of the body
5 September 2018 

Jo-Ha-Kyu Co-creation method

We proceed a Rhizome revolution of subbody Resonance Butoh method day by day.
We eliminate the Tree type hierarchical way of creation which a choreography directs the creation, we orient the Rhizome type co-creation. Tree type choreographer or director is old fashion and disturbs the rebelation of the Life Resonance of infinite creativity of Life.
Everyone can open the infinite creativity of Life by Medimotion conditioning and invent new Qualia to developing the Jo-Ha-Kyu of co-creation by initiating, promoting and following and co-creates total theater together as a Rhizome.

Jo-Ha-Kyu Co-creation

1. Jo (Beginning): Someone (A) initiats the beginning Qualia by Dreaming Share method. Other dancers resonate with it in various resonance patterns.

2. Ha 1 (Break 1): Someone (B) brings in new Qualia of break 1. The others resonate and switch the scene.

3. Ha 2 (Break 2): Someone (C) brings new Qualia of break 2. The others resonate and switch the scene.

4. Ha 3 (Break 3): Someone (D) brings new Qualia of break 3. The others resonate and switch the scene.

5. Kyu (Climax and ending): Someone (E) brings in the new Qualia for the last climax. The others resonate with it in various ways and co-create the ending.

The essence of this method is that everyone invents and brings in new Qualia and causes the world transformation by the resonance.
Sometimes one or more people take the initiative by bringing in new Qualia.
If you bring new qualia with a couple of people, the momentum may become stronger.

Read more "Sinking into Darkness"



School Journal
Cobody Dreaming Share  
5 September 2018 

Cobody Dreaming Share

Today we did the first "Cobody Dreaming Share".
After opening various Hidden skins, we try to remember the forgotten memory of cobody or co-being. During four billion years Life history, our Life experienced so many resonance patterns of Life Resonance.
The first 3 billion years, Life was the one-celled creature.
1 billion years ago, Life invented the new resonance pattern of the group cell. It was one of the greatest inventions that lead to the multi-celled creature in the Life history.
Each cell could resonate properly in the subtle distance between the contact and not contact that we named the placenta layer Hidden skin in the subbody method.
(This was the missing link that makes able to realize the <Cobody Dreaming Share>.)
We practiced it, and we tried to remember the forgotten memory that we were resonating in various cobodies as diverse creatures.
We share each one's cobody dreaming with movement and minimum words.

Unfolding Another Dimension

Diverse cobody images came out one after another. As if another dimension is unfolding.
This is a characteristic phenomenon of Qualia in the dreaming.
From very subtle Qualia that is almost nothing, a specific world unfolded and appear as a special world.
We enjoyed this interesting process.
We will continue this sharing a lot in various ways.
We will get so many cobody resonance patterns, and able to use it in our co-creation flexibly.

Today, the following <Cobody Dreaming Share> we got.

Vishal: Mother's womb
Nabela: Breaking seed
Maria: Spiderweb
Tzaddi: Insect Liberation
Natalia: Ancestor drinking tea in the garden
Gora: No name
Ruusu: Summer rain
Prerna: Snowfall
Mohet: Snakeskin
Luv: Plague
Zalina: Hermit Crab
Varun: Ulal King statue
Samer: Unsafe workspace

One after another 13 unique cobody worlds were appearing.
To see it was as if we were in a magical world.
I was surprised that the creativity of Life is truly infinite.
All of these cobody images will be shared by this year's co-researcher as the common property. They are so lucky that can collaborate based on such rich materials.
So, finally, we could complete the subbody=cobody co-creation method after 20 years struggle.

Read more "Sinking into Darkness"



Sinking into darkness of the body
5 September 2018 

Questing the inevitable Butoh

Digging the deepest Life Resonance that has been forgotten

How can I break down the step-up education theory that I was trapped?
It is the inevitable penetration of forgotten Life Resonance.
While searching for the necessary Butoh of one's own, to quest the deepest Life Resonance that has been forgotten, marginalized and dissociated.

Ask your Life, "Why do you dance?"

Ask the Life instead of the ego or self.
They have been lost the proto Life Resonance by the daily repetition of the Qualia of self identity.
"I'm strong, I'm kind, I'm right, I'm polite, I'm intelligent, I'm sensitive, I'm creative, I'm, I'm, I'm......"
That repetition has destroyed the creativity of Life.
Take off all condition of the human; identity, personality, sexuality, nationality, etc.
If you have cleared up enough of them it will lead you to not extend ego or self to the world.
Your Life must recover the most fundamental Life Resonance with such a weakened, disabled, collapsed people. Not only people, but also all kind of living things.

Dig the deepest forgotten Life Resonance. It must be your inevitable Butoh.

Ah, Minamata!

Today, while studying techniques of Kugutsu bodies and Vaporized bodies, we continue to quest inevitable Butoh of Life for each.

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Sinking into darkness of the body
Invention of the Life Resonance of Group cell
4 September 2018 

Cobody Dreaming Share

Today we did the first "Cobody Dreaming Share".
After opening various Hidden skins, we try to remember the forgotten memory of cobody or co-being. During four billion years Life history, our Life experienced so many resonance patterns of Life Resonance.
The first 3 billion years, Life was the one-celled creature.
1 billion years ago, Life invented the new resonance pattern of the group cell. It was one of the greatest inventions that lead to the multi-celled creature in the Life history.
Each cell could resonate properly in the subtle distance between the contact and not contact that we named the placenta layer Hidden skin in the subbody method.
(This was the missing link that makes able to realize the <Cobody Dreaming Share>.)
We practiced it, and we tried to remember the forgotten memory that we were resonating in various cobodies as diverse creatures.
We share each one's cobody dreaming with movement and minimum words.

Unfolding Another Dimension

Diverse cobody images came out one after another. As if another dimension is unfolding.
This is a characteristic phenomenon of Qualia in the dreaming.
From very subtle Qualia that is almost nothing, a specific world unfolded and appear as a special world.
We enjoyed this interesting process.
We will continue this sharing a lot in various ways.
We will get so many cobody resonance patterns, and able to use it in our co-creation flexibly.

Read more "Sinking into Darkness"



School Journal

3rd September 2018

Starting the new semester with the
Stone Garden theater

We could have a beautiful start of the new semester.
We shared the essence of the new subbody method;
Medimotion, Rhizome conditioning, Listening to the double Resonance of inner Qualia and outer Qualia, Co-Midwife that support each other to open infinite creativity of Life with giving and accepting novel stimulus to remember forgotten Qualia, and so on.

Read the school journal more

Sinking into darkness of the body
2 September 2018 

Rhizome Revolution of Subbody method

From this summer, we undertook fundamental reform of subbody technique.
I realized the necessity as I read the practical guide again and tried to re-edit.
It is necessary to have a fundamental revolution.

Let’s become the free traveler between Rhizome=Qualia and Tree=Language realm.

For the travel in the darkness of the body,
we need to know the fundamental difference between the daily body world and Qualia stream in the subconscious body (subbody=cobody) realm.

The difference between Qualia and words

Let's give some big differences.
Qualia is the resonance of life. Resonance has no subject or object, it happens from either.
But when we try to put it into words, the words can not leave from its own grammar of subject predicates.
It transforms fundamentally to another thing.
There are no numbers and no order in the Qualia. However, by the reasons of easy to understand, if we order the numbers, we can not avoid the fundamental alteration.
Since ten years ago, I have written down the new technique born every day in the sentence.
And while we ran these careless mistakes, I could not notice it well.
Under consciousness, there was no fear of being (somewhere different?).
However, the word was a big stretch and it proceeded across it.
Let's confirm the difference between qualia and words more.
Language goes straight. The description goes forward and it is arranged under a hierarchical order.
However, Qualia resonate in a non-dual multidimensional world, so there is neither before nor back.
There is neither above nor below. There is no hierarchical order or anything.
The part of Qualia is always away from the whole, flowing everywhere,
It can resonate with anything else and become one. Parts will always be the whole,
One whole can become a part of something else at any time.
There are no differences between whole and part, kind and individual in Qualia. Based on sorting them none of the usually known logic can be used. Qualia jump wildly over those constraints with confidence, Qualia transform freely.

To be Subbody=cobody and to become Life

We try to take off all human conditions; Ego, Self, Identity, Sexuality nationality and so on, and we try to become Life.
It is not so easy, very hard rocess to meet many hardships in the process.
We need to one Life to overcome all issues that we will encounter.
For it, we need to share 3 important maxims.

1. No talking
2. No absent
3. No late

This is the tradition of the Subbody School for these 15 years.
When everybody respect and shares these 3 rules as own maxim, we can be the co-being as the co-midwife, co-researcher and co-creator.
To share everything that happens in the class and try to find the best resonance pattern, it is the necessary process to become Life.

Let's enjoy it with becoming subbody-cobody and share each one's finding. This is only one place that we become co-reseacher, co-midwife and co-creator as Life.
There is no other way to quest the mystery and secret of Life.

Read more "Sinking into Darkness"



Practice Guide
Now we are renewing the Practice Guide.
It will be a revolution of the Subbody method
from previous Tree system toward real Rhizome!
My long dream come true after 20 years struggle.
Slowly we share it.

Rhizome Conditioning
2 September 2018 

Rhizome Conditioning

1. Sit at a quiet place and listen to subtle Qualia in and around the body. Let legs free and your head is hung by a string from the sky.

2. A part of your body (ex. 5th chest vertebra) is pulled by a string forward and the other vertebras follow it, and backward, too.

3. Various parts of the body are moved in various directions slowly. Find the most comfortable speed and size.

4. Each part of your body is released from the daily role, the head becomes the supporting leg and legs become dancers.

5. Each part of the body is deterritorized from the daily fixed position and starts dancing.

6. It happens beyond the border of self and others, someone’s head becomes your stomach, and your arm becomes someone’s leg.

7. Dance in the between, behind, over, under, near and far.

8. Everyone’s body becomes the Rhizome that is able to connect freely and separate flexible.

9. Each part of the body remembers the double Resonance Qualia; memory, dream, imagination, illusion, the emotion of human relationship according to the special connection with the others.

10. Enjoy the free Life Resonance as the Nomad and Rhizome with taking off the daily human conditions and judgment.

Read more "Sinking into Darkness"



School Journal
 Chimera imago | Lee and Cobody
 World Life Resonance Art


Gio、performed in Iceland

"Ocean Threads / Marþræðir"

Dancing with Icelandic seaweed.
We co created new body installation move work with very Icelandic nature, people and history.
Icelandic seaweed, wind, stone, fabric, color and people. We gonna continue the threads of ocean, seaweed work in Iceland, Korea and more.

Body installation work, photo by Asta Gudmundsdottir and with beautiful Linda Ásdísardóttir
At the one of the oldest house museum at the house of Eyrarbakka.

Contact Gio

Sinking into darkness of the body
Practice Guide
26 August 2018 


Medimotion that is a meditation while moving the body is the backbone of the subbody method.
Traditional meditation blocks the body in a specific pose and meditates while closings body and movement channel. It tends to be the meditation biased toward thinking channel.
On the contrary, we meditate while opening all channels including body and movement channel. The medimotion is the meditation that is to become Life.
To meditate means to listen to subtle Qualia in the darkness of the body. Qualia is everything that Life resonates. You can feel very subtle something which you can’t distinguish what it is; mixed with the memory, imagination, sensation, dream, illusion and so on. At the beginning of the listening, you will meet the non-dual Qualia beyond any channels.
When listening to each part of the body while moving the body, you can notice that various Qualia beyond the channel are resonating multi-dimensionally.
The Qualia of the physical movement which is going on now awakens the Qualia of the forgotten cell memory which is hidden in each part of the body, and it resonates doubly.

Double Resonance

Focus on listening to this double resonance or multiple resonance of the various Qualia.
Stop thinking with moving faintly and become the subconscious mode body (subbody) that can listen to the multilayered resonance of Qualia flowing in the body. This is the purpose of the medimotion.
When you become the subbody mode, just follow the spontaneous movement by your whole mind-body without any judgment. The judgment belongs only to human society. In the Life realm, nobody can judge. Anything is OK, whatever your Life wants.

Enjoy your subbody creation, the creativity of Life is infinite. Continue with it every day.

Read more "Sinking into Darkness"



School Journal
 A Pink Girl Flowers in the Rain | Piu


A little Revealation.

Dancing my Scars of abuse, of violence, of casteism, of violations, of deprivation, of neglect, of struggle, of conditioning, of control, of injustice, of discrimination, of verbal abuse, of physical abuse, of emotional abuse, of hurt, of betrayal, of survival, of use, of loss, of pain , of trauma, of bullying, of demons, of ghosts, of my body of people, of my self, of my people, under my skin that I carry around with me, of all of who I am.

This is after a month's work.

#art #performance #performanceart #butoh #subbodyresonancebutoh #priyadarshiniohol #priyadarshinioholart #movement #traumatransformation #dancetheatre #deconditioning #naturalmovement

Priyadarshini Ohol

Contact Piu

 Second Semester starts on Monday!


Accepting the second semester!


One year long term course is almost full. But you can join in the short term course with any duration;
one month, one week or one day freely.

In the queit Himalayas, you can stop daily thinking and become subconscious body (subbody). It opens up your potential infinite creativity, originality and resonativity (resonance ability).

Midwife of the long term(Sep-Nov)


Midwife of the short term
and Winter Intensive

September-October:_ Adam

November:_Ozerk and Vishal


December-February:Lee and_Dara


<Second semester 2018>

September 3 – November 30, 2018

Monday-Friday. 10:00-5:00

You can join in on every Monday, with any duration.

 <17th International Butoh Festival Himalaya>

November 23 - December 2

<Winter Intensive 2018-2019>

December 3 – February 22, 2018

Monday-Friday. 10:00-1:00




Send e-mail with your personal information and hope.

 World Life Resonance Art


Register Now!
Beginning Doushin Butoh Workshop

starting Thursday September 13th

Beginning Doushin Butoh Workshop is designed as a pre-requisite for Doushin Butoh Workshop in order to learn the basic physical methods of Subbody Butoh Method and basic meditation techniques of Spring Forest Qigong. ​​​​​​​​​

This workshop will focus on the essential aspects of Doushin Butoh:
Quiet down the daily consciousness and listen to the subtle body signals
Go beyond our physical, psychological and social bounds in order to create movements that are novel and unique to the individual body
Resonate with other bodies
Go into meditative state using Spring Forest Qigong techniques
Doushin Butoh Workshop is a group process and this workshop requires no previous dance experience. Anyone who would like to explore his or her hidden creative potentials is welcome!

When: Thursdays 6:30 - 8:00pm

Second Term: 9/13, 9/20, 9/27, 10/18, 10/25, 11/1, 11/8, 11/15

Where: Heart of Tao Resonance Art, 2322 Garfield St. NE, Minneapolis 55418

Tuition: $120

To Register, please complete Online Registration Form.

If you have any questions, please Contact Us.

Contact Gadu



Rita performed in Barcelona


Dance: Rita Soma
Voice & Percussion: Joana Brabo
Character Design: Anna Chwaliszewska

Contact Rita

School Journal
 Double Animaus | Paz and Adam
 Wherefroms of Anima-Animus |Devanjali and Lee
School Journal
 Gloomy hidden skin | Adam and Lee
 World Life Resonance Art


Rita performed in Hungary

Performance at Samsara festival,
Hungary 2018

Contact Rita



Out of Axis

By the time everything is shown, I show that I stop showing.
Anyone who wants to find me knows where to look. In 15 days, I'll be back.
Thank you rostrolivro and your accomplices for these wonderful years.

Good voyage.

Pic by Raissa Scarton

Contact Jaime




Butosofia begins regular classes

Beginning of the regular classes of butosophy
The Art of being born

In October, in Madrid, we will continue to tour the immense territory of nascent space, generating more vast bodies, cleaner eyes, colorful shadows, movements with sense, lucid dreams, serene lives, scathing languages...
Thanks for sharing...

When: 2-11 October
Where: Espacio En Blanco Madrid

Contact Jonathan



Gio、Butoh Performance in Iceland

Threads of the Ocean at Iceland.
Resonant Life Art Collaboration with
Icelandic seaweed, wonderful artists, landscape and body installation performance.
with Asta Gudmundsdottir Linda Ásdísardóttir

Contact Gio

Silence and Sound Teaser 



Teaser of videodança Silence and sound, co-creation between the film team RESIDENCES OF DANCE, with the participation of the resident artists.

The Silence and sound videodança is an immersion in the most intimate landscapes of the Chapada dos Veadeiros, in exuberant natural settings, a path that expresses an artistic poetics in resonance with the creative process: The luminosity and the own sound of the closed biome evoke sensations, composes a visual poetry, in the continuity and discontinuity temporal space of the image.

The videodance script: The dance develops from sensitive listening, an encounter with the authenticity of the movement, manifesting itself in the dualities: Light, shadow. Absence, presence. Day Night. Dry, moist. Female, male. Expansion, contraction ... manifesting in a cemetery of burned trees during the October 2017 fire. The hill of pure clay undressing beneath the clear sky. The whale's hill of dazzling fields at sunrise. The rich gallery woods. The underwater universe, with its vegetation. The fauna and flora of the cerrado are accompanied in their cycles, in relation to the aspects of day and night ... The perception of impermanence and indissolubility in the relationship of the human being integrated to the environment in a state of presence. With the intention that the existence develops in harmony with the rhythms of the human nature and in resonance with the environment. Observe the seasons of the year, the influences of the Earth, the sun and the lunar cycle, an experience to delve into a deep ecology. Contributing to the visibility of the Cerrado, one of the most threatened hotspots in the world, the largest savannah on the planet. Departing in the strengthening of the local economy, focusing on tourism of experience, increasing the natural aptitude that the region offers for this economic and social sector.

Visit the site

Contact Pilar

 World Life Resonance Art

Harvest of 2018 Summer

This summer, subbody=cobodies
dancing around the world!

 In this summer, subbodies all over the world are being activated unusually.
That time might be approaching.
Let's change every corner of town, park, mountain, riverside, coasts around the world into a theater!
The place where Life dances will instantly transform into a theater.
It is deterritorization of the space,
nomadization of the people,
rhizoming of the being.
Invisible change is progressing little by little.

Subbody=cobody is
When Rhizome connects each together, it becomes
Already many Plateaus are born at various places.
When the Plateaus of Rhizome resonate beyond the borders,
it becomes
It is the time the world must change!

 World Life Resonance

 This month is a performance rush of Subbody = Cobody.
Especially for the past ten year's old students and recent newcomers are dancing energetically around the world.
It is a great pleasure.



El Arte de Nacer
-Taller de Danza Butoh

When: 19 - 21 Oct ・

Where: ArTes-SAnAs en Movimiento
Avda de Pulianas 24, Bq1, 18011 Granada, Spain

Contact Jonathan

Books Link Recomended Books
for studying subbody method
New Subbody Butoh Book
 Now on Amazon!!

 The Butoh

Rhizome Lee

Kindle 6.99 $
Paperback 20 $

Click Here
 You can read it by any devices. Download Kindle free APP. please download it on above link.
 Read more Subbody Books1Fri

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