Showing posts with label Anselm Kiefer. Show all posts
Showing posts with label Anselm Kiefer. Show all posts

Monday, July 24, 2017

Santísima Trinidad del Parana (1706)

Canvas Art






Arches, photograph by A/Z available with other photographs and drawings at Fine Art America; 
other pictures by A/Z;
Anselm Kiefer, page from Kyffhäuser (1980), Palette am Seil (1977) (images from Daniel Arasse's Anselm Kiefer);
Edgard Varèse's Offrandes (Youtube); 
Karlheinz Stockhausen's Gesang der Jünglige (Youtube);
7 Cajas (Juan Carlos Maneglia e Tana Schémbori, 2012); 

"Cependant, tout en haut de l'univers juché,
Un ange sonne la victoire..."
Baudelaire, "L'imprévu" (Fleurs du Mal) 
"ange et mélange"
Marcel Duchamp
"... le sérieux éthique va de pair avec le fou-rire des anges à l'endroit des doctes et des pontifes..."
Paul Klee (traduction par Pierre-Henri Gonthier)
"Wer nach Zeichen dafür suchte, das hinter dem grossen Welten-Spiel eine ironische Göttlichkeit die Finger handhabe, er fände keinen kleinen Anhalt in dem ungeheuren Fragezeichen, das Christentum heisst."
Nietzsche (Der Antichrist)

"Las imágenes como interposiciones nasciendo de la distancia entre las cosas... una especie de ente del no ser."
"[despues del Renacimiento] la historia de España pasó a América"
Lezama Lima, "Las imágenes posibles" & La Expresión Americana
"... un théâtre qui soumet la mise en scène et la réalisation, c'est-à-dire tout ce qu'il y  a en lui de spécifiquement théâtral, au texte, est un théâtre d' idiot, de fou, d'inverti, de grammairien, d'épicier, d'anti-poète et de positiviste, c'est-à-dire d'Occidental."
A. Artaud (La mise en scène et la métaphysique)

"... le mouvement est-il dans la sphère de l'esprit, ou bien dans les entrailles de la terre, qui ne connaît ni Dieu ni moi?"
Gilles Deleuze
"... in the life of spirit as with many plants, the central shoot comes last."
Constantine Constantius (translation by M. G. Piety)
"Pero esa delicadeza no tiene nada que ver con el concepto renacentista de la bondad del hombre primitivo. La naturaleza puede ser también refinada y terriblemente exigente, llegando a extremos inconcebibles por el hombre, y es precisamente el hombre primitivo el que mayor siente ese refinamiento y esa exigencia."
Lezama Lima

"L'Église c'est un chef-d'oeuvre de domination spirituelle et il a fallu ce plébéien de moine impossible que Luther est à ses yeux, pour songer à ruiner ce chef-d'oeuvre, le dernier édifice de la civilisation romaine parmi nous. Toute l'admiration que Nietzsche a toujours vouée à l'Église, à la papauté, repose exatement sur cette conception que la vérité est une erreur et que l'art, cette erreur voulue, est supérieur à la vérité: c'est pourquoi Zarathoustra avoue son affinité avec le prêtre et que dans la quatrième partie, lors de cet extraordinaire rassemblement des différents types d'esprits supérieurs dans la caverne de Zarathoustra, le Pape, le dernier Pape, est parmi les hôtes d'honneur du prophète..."
Pierre Klossowski (Un si funeste désir)
**************************************************************

"Tandis que les Espagnols accueillaient si avidement les rumeurs qui, dans la mer des Antilles ou à Panama, leur venaient de la 'terre riche', de l'autre côté du continent, sur la côte du Brésil, les Portugais prêtaient la même attention à des rumeurs identiques. En 1508, huit ans à peine après la découverte fortuite du Brésil par Cabral, le capitaine d'un bateau envoyé en reconnaissance par un armateur portugais était revenu du Brésil avec la nouvelle qu'à l'intérieur il y  avait 'un peuple des montagnes, aux riches armures faites de fines plaques d'or couvrant la poitrine et la tête'. Non loin de l'endroit où il avait débarqué, un autre navigateur obtenait d'Indiens entièrement nus qui se servaient de haches de pierre et d'outils en bois et en os, 'une hache en argent et des morceaux d'un métal couleur de laiton, qui ne noircissait pas'. Les Portugais qui apprirent 'la bonne nouvelle de la terre riche' avaient sans doute atteint la côte méridionale du Brésil, occupée alors par les Carios, tribu apparentée aux Indiens guaranis du Paraguay et de longue date en rapport avec l'empire des Incas, dont ils recevaient des objets en metal. Comme tous les peuples à l'âge de la pierre, ils en étaient extrêmement avides. Pour s'e procurer, ils ne craignaient pas de s'aventurer dans 'l'enfer vert' du Chaco qui s'interposait entre eux et les Andes où l'on travaillait le cuivre, le bronze, l'or et l'argent" (Alfred Métraux, Les Incas, Paris: Seuil, 1983).

"En la ornamentación vemos conjugarse las representaciones realistas de la flora y la fauna local, los personajes mitológicos y las abstracciones de animales desconocidos. Un mundo cultural donde el ritual, la música y el canto constituían uno de los elementos vitales de la persuasión barroca de la evangelización. Donde verdaderas orquestas de violines, órgano y chirimías no temían incorporar la maraca indígena..." (Ramón Gutiérrez, Arquitectura y Urbanismo en Iberoamérica, Madrid: Cátedra, 2010, p. 215).
"La cúpula de Trinidad estaba cubierta con azulejos vidriados de color ocre, las cornisas de piedra policromadas, las portadas de las sacristías constituyen un alarde de trabajo de cantería in situ y en fin puede considerarse esta obra como el proceso final de evolución de la arquitectura jesuita" (Ramón Gutiérrez, Arquitectura y Urbanismo en Iberoamérica, Madrid: Cátedra, 2010, p. 217).
"Los jesuitas obtuvieron para su 30 pueblos la excepción del servicio de encomiendas a la vez que se comprometieron a pagar el tributo equivalente, para lo cual debieron implementar un circuito de comercialización de la yerba fuera de las misiones a través de las Procuranderías ubicadas junto a sus colegios urbanos. Atendieron también a la estructura sociopolítica del indígena respetando los rasgos de su cacicazgo, integrando a sus jefes en la organización del cabildo local y contando con su colaboración esencial para la estructuración de la productividad... En las bibliotecas de los jesuítas en los pueblos de misiones había raras ediciones de Vitrubio, Palladio, Serlio, Vignola, Vredeman de Vries, Samuel Marolois o Diego López de Arena, pero hasta la segunda mitad del siglo XVIII sus obras se realizaban con las estructuras portantes de madera en un tácito reconocimiento a lo que el proprio medio brindaba." 
"Las bondades del sistema lo hacían obviamente riesgoso y las misiones fueron atacadas no sólo por los bandeirantes paulistas que destruyeron varias de ellas para apoderarse de los indígenas como esclavos, sino también por los propios vecinos españoles y criollos que veían sustraerse del mercado de mano de obra cerca de 100.000 indígenas. Intrigas, presiones, reducciones de los cupos de producción de yerba mate y exportación fueron algunas de las vicissitudes que debieron soportar los jesuítas antes de su expulsión en 1767" (Ramón Gutiérrez, Arquitectura y Urbanismo en Iberoamérica, Madrid: Cátedra, 2010, p. 215).  

***To raise the dead— &/or evidence for the villainous affair, the tale of family disonour, Romish church's pact with the devil (considered the greatest outrage against sense and decency, to be plagued and pestered, though solemnly ratified, à Dieu rien n'est impossible, menteur avéré, nom d'un chien):
"Although Greek names were sometimes applied to the church modes and the principle of diatonic octave scales is found in both systems, certain significant discrepancies seem to belie any direct historical connection. Most conspicuous is the different meaning attributed to the names of the Greek octave species and of the church modes. Comparing the two systems provides a plausible explanation: medieval theorists apparently assumed wrongly that the Greek octave species were named in ascending rather than descending order. The Greek octave species Dorian (E–E), Phrygian (D–D), Lydian (C–C), and Mixolydian (B–B) thus appeared in the church modes as Dorian (D–D), Phrygian (E–E), Lydian (F–F), and Mixolydian (G–G)," (from "Mode," entry in Brittanica, by Mieczyslaw Kolinski);

***See also:
And also:

Tuesday, October 04, 2016

God Save the Queen (Blake's Palace of Wisdom)






Warhol with Camera (A/Z Instagram post); 
John Lydon & Sex Pistols;
Andy Warhol, Lou Reed, Nico & The Velvet Underground;
Kurt Cobain;
Pictures taken from the Internet (montage A/Z);
Me from Mommy Dearest Photo Album;
Presuming Ed from Bruce Robinson's Whitnail and I (1987);
Anselm Kiefer's Unternehmen Seelöwe (1975),
picture taken from Daniel Arasse's Anselm Kiefer;
The Sex Pistols In Brazil (The Great Rock 'n' Roll Swindle, 1980);
Devenir Musicien &  Pillage (videos by A/Z) [I took these videos out of Youtube, because I wanted to change them];
George Antheil's Violin Sonata n. 2 (Vahid Khadem-Missagh and Gottlieb Wallisch/2015, Youtube); 

"Pure experience is an animated state with maximum freedom in which there is not the least gap between the will's demand and its fulfilment."
Kitaro Nishida
"La main se crispe dans une sorte de contraction impudique..."
Canteloube (Grand Journal, 21 mai)
"Eine lange lateinische Abhandlung in Einer Nachtwache niederzuschreiben und auch noch ab-zuschreiben, mit dem Ehrgeiz in der Feder, es meinem Vorbilde Sallust in Strenge und Gedrängtheit nachzuthun, und einigen Grog von schwerstem Kaliber über mein Latein zu gießen, dies stand schon, als ich Schüler der ehrwürdigen Schulpforta war, durchaus nicht im Widerspruch zu meiner Physiologie, noch vielleicht auch zu der des Sallust—wiesehr auch immer zur ehrwürdigen Schulpforta..."
Nietzsche
"... e, uma vez, apaguei de repente, caí com a cabeça em cima dos pratos e elas me ajudaram, com massagens, estímulos e mais drogas, é lógico."
Júpiter Maçã, A Odisséia

"Ultrasonic sounds on records to cause frontal lobotomies."
"Rock & Roll is so great, people should start dying for it. You don't understand. The  music gave you back your beat so you could dream."
Lou Reed (Please Kill Me)

"Then of course Nico walked out with this gorgeous face and voice and stood absolutely motionless."
"Lou was a double-faced, insincere, grasping type."
Paul Morrissey  (Please Kill Me)
"Nico was really  odd. She was very  icy and reserved on one level, and then annoyingly insecure on another... Beautiful, but a weirdo. You didn't have a relationship with Nico."
Ronnie Cutrone (Please Kill Me)

"I just thought Richard Hell was incredible. Here was a guy all deconstructed, torn down, looking like he'd just crawled out of a drain hole, looking like he was covered in slime, looking like he hadn't slept in years, looking like he hadn't washed in years, and looking like no one gave a fuck about him. And looking like he didn't really give a fuck about you!"
Malcolm McLaren (Please Kill Me)
"I liked Malcolm because he liked me... There weren't that many people who gave us any respect, you know?"
Richard Hell (Please Kill Me)
"The first song that the Sex Pistols played was I Wanna Be Your Dog, the greatest punk song ever written to this day."
Danny Field (Please Kill Me)

"The profanity hooked me first (I was fourteen), Johnny Rotten's 'fuck this and fuck that/Fuck it all and fuck her fucking brat.' More than the naughty words themselves, it was the vehemence and virulence of Rotten's delivery—those percussive 'fucks,' the demonic glee of the rolled rs in 'brrrrrrrat.'"
"From that point onward, McLaren decided that Rotten was at heart 'a constructive sissy rather than a destructive lunatic,' and focused his energy on molding the more suggestible Sid Vicious into the Pistol's true star, a cartoon psychopath, wanton and self-destructive."
"Although they found nothing, Lydon was taken to the local police station and had to walk home in his pijamas."
Simon Reynolds

"Andy said to me, 'Don't... don't... don't make me laugh. I hurts too much."
Billy Name (Please Kill Me)
"In a desperate plea for the attention of her idol, she snatched Andy Warhol's wig."
James St. James (Party Monster)
"... et du chaos d'un sommeil plein de songes tu évoques à la lumière du soleil les visages des beautés depuis longtemps ensevelies, et les physionomies familières et bénies, nettoyées des outrages de la tombe. Toi seul, tu donnes à l'homme ces trésors, et tu possèdes les clefs du paradis, ô juste, subtil et puissant opium!"
Baudelaire/De Quincey (Les Paradis artificiels)

"... virei mentor dum garoto judeu e gay... Eu dizia, você não acredita em nada? Marilyn Monroe? Elvis Presley, George Harrison?"
Júpiter Maçã, A Odisséia
"What's wrong with tits? The queen's got'em."
Geri Miller (Please Kill Me)
"After the gig we were visited in our dressing room by none other than Lady Helen Windsor, a minor royal and great-granddaughter of King George V. Seems she was a mad Cure fan, too! Truth is stranger than fiction, truly."
Lol Tolhurst (Cured: the tale of two imaginary boys)
"The society ladies who appear to Bloom, Mrs. Yelverton Barry (a name modified from that of a suspected transvestist) and Mrs. Bellingham (an actual name) are as fond of wearing furs as Wanda."
Richard Ellmann
"Dr. Spock personalizes quantum psychology: 'Treat your kids as individuals, as singularities.' Here was the most radical, subversive social doctrine ever proposed, and it was directed to the only groups that can bring about enduring change: parents, pediatricians, teachers."
Timothy Leary
"In India, many people visit holy men and women for their darshan, literally their look, which is believed to confer great blessings. Perhaps an unconscious survival of the same kind of belief is involved in the popular desire to see in person the Queen of England, the President of the United Sates, the Pope, pop stars, or other luminaries."
Rupert Sheldrake

"When Queen Elizabeth came here and President Eisenhower bought her a hot dog I'm sure he felt confident that she couldn't have had delivered to Buckingham Palace a better hot dog than that one he bought her for maybe twenty cents at the ballpark... Not for a dollar, not for ten dollars, not for a hundred thousand dollars."
"Think rich. Look poor."
Andy Warhol
"Giving up Beethoven, the emotional climaxes and all, is fairly  simple for an American. But giving Bach is more difficult. Bach's music suggest order and glorifies for those who hear it their regard for order, which in their lives is expressed by daily jobs nine to five and the appliances with which they surround themselves and which, when plugged in, God willing, work... Jazz is equivalent to Bach (steady beat, dependable motor), and the love of Bach is generally coupled with the love of jazz. Jazz is more seductive, less moralistic than Bach. It popularizes the pleasures and pains of the physical life, whereas Bach is close to church and all that. Knowing as we do that so many jazz musicians stay up to all hours and even take dope, we permit ourselves to become sympathetically at least, junkies and night owls ourselves: by participation mystique. Giving up Bach, jazz, and order is difficult. Patsy Davenport is right."
"Ten years ago the New York painters were for the most part poor as church mice. Did they then or do they now have a place in American society?"
John Cage (Indeterminacy)

"In Washington DC, we experienced the sharper side of American life. We were shocked when we pulled into town and realized it was divided into the haves and have-nots, ghettoized in a way we had not experienced before... In London it appeared to us that all the races mixed together..."
"In the United Kingdom, punk was more of a cultural/political movement—it had to be, given the circumstances—whereas in the United States it felt more like a social/fashion happening... this being New York, we had our first brush with the celebrity circuit. Debbie Harry and Chris Stein of Blondie, along with David Johansen of The New York Dolls, turned up to our first-night gig at Hurrah's..."
Lol Tolhurst (Cured: the tale of two imaginary boys)

"Not that I'm especially patriotic or anything, but it's also striking how both the sixties and the postpunk movement were periods during which Britannia ruled the pop waves..."
"The No Wave scene in New York was virtually wall-to-wall painters, filmmakers, poets, and performance artists. Gang of Four, Cabaret Voltaire, Wire, and the Raincoats are just a handful of the U.K. bands that were started by fine-art or design graduates. Especially in Britain, art schools have long functioned as a state-subsidized bohemia, where working-class youths too unruly for a life of labor mingle with slumming bourgeois kids too wayward for a middle-management career."
"... it was a particular kind of 'art rock' that postpunk pledged allegiance to... the minimal-is-maximal lineage that runs from the Velvet Underground through Krautrock and the more intellectual Bowie/Roxy end of glam. For a certain breed of hipster, the music that sustained them through the 'wasteland' of the seventies was made by a cluster of kindred spirits—Lou Reed, John Cale, Nico, Iggy Pop, David Bowie, Brian Eno..."
"For those prepared to live somewhere that looked almost as bombed-out as Beirut, and where heroin was easier to buy than groceries, the Lower East Side was a paradise... 'We didn't have someone like Mayor Giuliani breathing down our necks. It was a very loose time. There wasn't much to fight against, except tradition, where you came from, what your parents were. It was like you'd been thrown into this adolescent adult fun fair and left to figure it out' [Lydia Lunch]."
"By the late seventies, French thinkers of the sort Green [of Scritti Politti] had been devouring were flirting with the once unthinkable (for the Left) notion that American capitalism, despite its faults, offered a lot of space for doing it yourself and bending the law."
"Early MTV was a curious animal, almost inadvertently radical. Because videos from domestic major labels acts were scarce, the channel depended on promos from the U.K. and Europe, where the pop video was already well established. Artists such as Queen, David Bowie, Abba, and Boomtown Rats had specialized in striking promo clips."
Simon Reynolds (Rip It Up)

"When David said in Melody Maker that he was gay—then he changed it, and said he was bisexual, which was what he really meant—he never would have had the balls to do that unless he'd been hanging around with Iggy and Lou."
"... Iggy actually read, you know, Dostoevsky and all that kinda crap..."
Angela Bowie (Please Kill Me)
"Johnny  Rotten asked me, 'If they don't like me will they beat me up?' He thought the Ramones were a real gang, ha ha ha."
Arturo Vega (Please Kill Me)
"I felt that what we had done as a joke in New York had been taken for real in England by a younger and more violent audience."
Mary Harron (Please Kill Me)
"By the end of the seventies, the philosophy was that you couldn't do anything without a lot of money... the anger was simply  about money, that the culture had become corporate, that we no longer owned it and everybody was desperate to fucking get it back."
Malcolm McLaren

"Nous sommes invités, Rose et moi, à Boston, la semaine prochaine pour un banquet — nous commençons à en prendre l'habitude! et même je n'ai plus de trac quand il faut parler devant 200 personnes. C'est la vie américaine. J'aime  ce pays de plus en plus: j'aurais d'ailleurs mauvaise grâce à ne pas m'y plaire car nous y avons été reçus avec chaleur et compréhension."
André Masson (Lettre à Daniel-Henry Kahnweilver, 2 December, 1941)
"Il fait un drôle de temps ici: le pays a l'air d'être retouché par Turner — brumes et brouillard, sans doute pour ne pas trop dépayser les Anglais qui sont ici."
André Masson (Lettre à Georges Bataille, 2 Juillet 1936)
"Pour ce qui est de l'Angleterre, je ne saurais vraiment rien vous dire, car il s'agit d'un pays cagot, livré aux femmes, ce qui signifie autant qu'une totale décadence."
Strindberg à Nietzsche (Klossowski's translation)
"En effet, je retrouve bien dans Hogarth ce je ne sais quoi de sinistre, de violent et de résolu, qui respire dans presque toutes les oeuvres du pays du spleen."
Baudelaire (Quelques caricaturistes étrangers)
"Lui et ses trois soeurs étaient fort jeunes quand leur père mourut, laissant à leur mère une abondante fortune, une véritable fortune de négociant anglais."
Baudelaire (Les Paradis artificiels)
"La marca de fábrica, en la culata, saltaba a la vista: Liverpool, 1891."
Mario Vargas Llosa (La guerra del fin del mundo)
"This danger was more real in London under the Blitz, which dominated everyday life in 1940-1, as Britain alone opposed Germany."
Matthew Gale
"É o sentimento que os ingleses chamam de spleen, e que não tem correspondente na língua portuguesa. Em noites assim, a nossa realidade interior se mistura à atmosfera que o fog torna ainda mais densa, apagando os contornos da vida. O silêncio ao redor de nós como que se materializa. Os movimentos se fazem em câmera lenta, de peixes no mundo das águas. Ectoplasmas de nós mesmos, flutuamos no ar, integrados à eternidade do nada."
Fernando Sabino (A Morte Vista de Perto)

"Now, Sir, if I conduct you home again into this warmer and more luxuriant island, where you perceive the spring tide of our blood and humours runs high,—where we have more ambition, and pride, and envy, and lechery, and other whoreson passions upon our hands to govern and subject to reason,—the height of our wit and the depth of our judgment, you see, are exactly proportioned to the length and breadth of our necessities,—and accordingly, we have them sent down amongst us in such a flowing kind of decent and creditable plenty, that no one thinks he has any cause to complain. It must however be confessed on this head, that, as our air blows hot and could,—wet and dry, ten times in a day, we have them in no regular and settled way;—so that sometimes for near half a century together, tehre shall be very little wit or judgment, either to be seen or heard of amongst us..."
Tristram Shandy

"The fashions which Charles II brought with him and which were adopted by his Court were among the strangest male garments ever worn. Subsequent historians have regarded them with an unfavourable eye. 'Taste  and elegance', says F. W. Fairholt, 'were abandoned for extravagance and folly.'"
"In essence the change consisted of a decreasing emphasis on the French Court style and an increasing adoption of English country clothes. There was, in short, a trend towards practicality and simplicity. Coats were plain, had narrower cuffs and the skirts were sometimes cut away in front for ease on horseback."
"This was due in no small degree to the  superior skill of London tailors, trained to work in wool broadcloth. Such cloth, unlike light silk and other flimsy materials, can be stretched and moulded to the body. The clothes of the eighteenth-century aristocrat were in general very badly made and did not fit at all snugly to the body. Such snug fitting was the very essence of dandyism, and George Brummell prided himself on the fact that his clothes did not show a single wrinkle and that his breeches fitted his legs like a natural skin. Dandyism does not imply gorgeousness in male attire; the exact  opposite is the case."
"The dandy was shown not only by the cut of his clothes and the snugness of his breeches but by the elaboration of his neckwear. The collar of the shirt was worn upright; the two points projected on to the cheeks and were kept in place by a neckcloth, either in the form of a cravat or a stock. Some dandies were alleged to spend a whole morning in the arrangement of their cravats... There is the well-known story of a caller visiting Brummell in the middle of the morning and finding his valet arranging his cravat. On the floor was a large heap of discarded cravats, and when the visitor inquired what they were, the valet replied, 'Sir, those are our failures.'"
"Of course the dandies, who still persisted into the 1840s, spent very much more than this. They were regarded as relics of a former, dissipated age. The dominant figure in English life was now a respectable bourgeois, who had no desire to make himself conspicuous but wished merely to present a gentlemanly appearance..." 
"Like the King [Edward] himself it favoured the mature woman, cool and commanding with a rather heavy bust, the effect of which was further emphasized by the so-called 'health' corsets which, in a laudable effort to prevent a downward pressure on the abdomen, made the body rigidly straight in front by throwing forward the bust and throwing back the hips. This produced the peculiar S-shaped stance so characteristic of the period."
"As a commentator of the time remarked, 'the angular English woman, over whose lack of embonpoint papers like La Vie Parisienne have been making merry for two generations, now became accepted type of beauty."
"Young people around the globe danced to the new American rock 'n' roll music, and it was from this date that the fashion and music-industries became inextricably linked."
"The chief fashion story of the period was the miniskirt. Hemlines rose just above the knee in 1961 and had reached the upper thighs by 1966.... It was a style best suited to a skinny, pre-pubescent physique, epitomized by the schoolgirl model Lesley Hornby, known as Twiggy... The designer most often credited with introducing the 'mini' was Mary Quant..."
"The anarchic Punk style, which appeared on the streets of London during the mid-1970's, and which spread in diluted form throughout Europe and North America, was to have an enormous impact on both streetwear and high fashion. It was a style which consciously sought to shock, combining—for both sexes—black tight trousers and striped mohair sweaters with customized leather jackets and heavy-duty Doctor Marten boots. Some female Punks wore miniskirts, fishnet tights and high stiletto-heeled shoes. Fetishistic leather and rubber were an integral part of the Punk look, as were trousers with bondage straps from knee to knee, and bondage collars. Clothes were slashed and ripped, embellished with safety  pins, zips and studs. T-shirts were printed with aggressive, anarchistic slogans. The most famous retail outlet for Punk garments and accessories was the shop Seditionaries in London's King's Road, run by Vivienne Westwood and Malcolm McLaren..."
"American retailer The Gap, founded in San Francisco in 1969, universalized the popularity of garments such as the hooded sweatshirt and cargo pant (the latter contributing to a massive downsizing in teh denim market), making once-basic items a wardrobe staple for all generations." 
James Laver (Costume and Fashion)

***To raise the dead— &/or evidence for the villainous affair, the tale of family disonour, Romish church's pact with the devil (considered the greatest outrage against sense and decency, to be plagued and pestered, though solemnly ratified, à Dieu rien n'est impossible, menteur avéré, nom d'un chien):
"Although Greek names were sometimes applied to the church modes and the principle of diatonic octave scales is found in both systems, certain significant discrepancies seem to belie any direct historical connection. Most conspicuous is the different meaning attributed to the names of the Greek octave species and of the church modes. Comparing the two systems provides a plausible explanation: medieval theorists apparently assumed wrongly that the Greek octave species were named in ascending rather than descending order. The Greek octave species Dorian (E–E), Phrygian (D–D), Lydian (C–C), and Mixolydian (B–B) thus appeared in the church modes as Dorian (D–D), Phrygian (E–E), Lydian (F–F), and Mixolydian (G–G)," (from "Mode," entry in Brittanica, by Mieczyslaw Kolinski);

See also:

Excerpts from Aleister Crowley's Confessions:
"There is nothing to warn a fishmonger's wife that such sublime devotion to etiquette is in any way ridiculous. English society is impregnated from top to bottom with this spirit. The supreme satisfaction is to be able to despise one's neighbour, and this fact goes far to account for religious intolerance. It is evidently consoling to reflect that the people next door are headed for hell."
"Adaptation to one's environment makes for a sort of survival; but after all, the supreme victory is only won by those who prove themselves of so much harder stuff than the rest that no power on earth is able to destroy them."
"[My father's] integrity was absolute... It was horrifying thought to him that he might be caught by the Second Advent at a moment when he was not actively and intensely engaged on the work which God had sent him into the world to do. This sense of the importance of the slightest act, of the value of every moment, has been a tragically intense factor in my life."
"My mother was naturally a rather sensual type of woman, and there is no doubt that sexual repression had driven her as nearly as possible to the borders of insanity."
"Men and women will never behave worthily as long as current morality interferes with the legitimate satisfaction of physiological needs. Nature always avenges herself on those who insult her... society is blowing up in larger or smaller spots all over the world, because it has failed to develop a system by which all its members can be adequately nourished without conflict, and the waste products eliminated without discomfort..."
"Milton was a great poet; and the subconscious artistic self of him was therefore bitterly antagonistic to Christianity. Not only is Satan the hero, but the triumphant hero... On the Christian theory, goodness is, in fact, nothing but absence of character, for it implies complete submission to God. Satan's original fault is not pride; that is secondary. It springs from the consciousness of separateness... this is, mystically speaking, sinful... Christian theology has not had sufficient logic to see..."
"The school had a long way to go. Bullying went on unchecked, the prefects being foremost offenders... concentrating on obscenity and petty tyranny. It annoyed them particularly that my conduct was irreproachable."
"The fact is that (as my brother-in-law, Gerald Kelly, once told me, with astounding insight), I was the most religious man that he had ever met. It is the inmost truth. The instinct was masked for a long time, firstly by the abominations of the Plymouth Brethren and the Evangelicals; secondly, by the normal world... and I was a Satanist... in the spirit of St. Francis of Assisi."
"It seems as if I clung to the idea of the wickedness of love, and the belief that it entailed divine retribution, partly perhaps because of my tendency to masochism... as adding actual value to sin. Pleasure as such has never attracted me."
"It is monstrous for a man to pretend to be devoted to securing his wife's happiness and yet to wish to deprive her of a woman's supreme joy: that of bearing a child to the man whom she desires sexually, and is therefore indicated by nature as the proper father, though he may be utterly unsuitable as a husband."
"We have abolished all kinds of injustice on our attention being called to them; but the result has been that we have created an artificial doctrinaire society... All classes are complaining. We are in the condition of a man whose nerves all talk at once instead of doing their work quietly."
"Material welfare is only important as assisting men towards a consciousness of satisfaction. From the nature of things, therefore, life is a sacrament; in other words, all our acts are Magical Acts."
"It is a remarkable fact that only very exceptional men retain their normal reasoning powers in presence of mountains... A high degree of spiritual development, a romantic temperament, and a profound knowledge based on experience of mountain conditions, are the best safeguards against the insane impulses and hysterical errors which overwhelm the average man."
"I had come across Von Krafft-Ebbings' Psychopathia Sexualis. The professor tries to prove that sexual aberrations are the result of disease. I did not agree."
"Swinburne had taught me the doctrine of justification by sin. Every woman that I met enabled me to affirm magically that I had defied the tyranny of the Plymouth Brethren and the Evangelicals."
"Baudelaire and Swinburne, at their best, succeed in celebrating the victory of the human soul over its adversaries... Even James Thomson, ending with 'confirmation of the old despair,' somehow defeats that despair by the essential force of his genius. Keats, on the contrary, no matter how hard he endeavours to end on a note of optimism, always leaves an impression of failure. I well know how strangely perverse this criticism must sound, but I fell its truth in the marrow of my bones."
"Havelock Ellis and Edward Carpenter have been treated with the foulest injustice by ignorant and prejudiced people."
"Every particle of one's personality is a necessary factor in the equation, and every impulse must be turned to account in the Great Work... I had a thorough instinctive understanding of the theory of psychoanalysis. To this fact I attribute my extraordinary success in all my spiritual undertakings."
"I made a point of putting God on His honour, so to speak, to supply anything I might need by demonstrating to him that I would not keep back the least imaginable fraction of my resources."
"Acts of Will, performed by the proper person, never fall to the ground..."
"Eckenstein business in life was mathematics and science, and his one pleasure mountaineering. He was probably the best all-round man in England, but his achievements were little known because of his almost fanatical objection to publicity."
"... my limbs posses a consciousness of their own which is infallible. I am reminded of the Shetland ponies which can find their way through the most bewildering bogs and mist."
"It is useless to have strength if you don't know how to apply it."
"I must record one adventure, striking not only in itself but because it is of a type which seems almost as universal as the flying dream. It possesses the quality of the phantasmal. It strikes me as an adventure which occurs constantly in dreams and romances of the Stevensonian order... I cannot help believing that something of the kind has happened to me, though I can not say when, or remember the incidents..."
"I ask myself whether, after all, it is not conceivable that the immense number of facts which point to intelligent control of very various energies, which claim to be so, could not be in reality an accident in the true sense of the word..."
"Ireland has been badly treated, we all know; but her only salvation lay in forgetting her nonsense."
"I see no sense in violating conventions, still less in breaking laws... On the other hand, it is impossible to make positive progress by means of institutions which lead to one becoming Lord Chancellor, and Archbishop, an Admiral, or some other flower of futility."
"It seems to me no mere accident that Cambridge was able to tolerate Milton, Byron, Tennyson, and myself without turning a hair, while Oxford inevitably excreted Shelley and Swinburne. Per contra, she suited Walter Pater and Oscar Wilde perfectly. Had they been at Cambridge, the nonsense would have been knocked out of them."
"Fate familiarised me with this psychology in another form. It breaks out every time any man speaks or acts so as to awaken the frantic fear which is inherent in all but the rarest individuals, that anything new is a monstrous menace... whatever science may say,  there is such a thing as moral superiority, a spiritual strength independent of material or calculable conditions."
"The majority of old Magical Rituals are either purposely unintelligible or actually puerile nonsense... But there is one startling exception to this rule. It is the Book of the Sacred Magick of Abramelin the Mage."
"... even the crudest Magick eludes consciousness altogether, so that when one is able to do it, one does it without conscious comprehension, very much as one makes a good stroke at cricket or billiards. One cannot give an intellectual explanation... as one can explain the steps in the solution of a quadratic equation... [it] is rather an art than a science."
"There is always occult opposition to the publication of any important document... This is one of the facts whose cumulative effect makes it impossible to doubt the existence of spiritual forces."
"Magick is one of the subtlest and most difficult of the sciences and arts... It is above all needful for the student to be armed with scientific knowledge, sympathetic apprehension, and common sense."
"Money grubbing does its best to blaspheme and destroy nature. It is useless to oppose the baseness of humanity; if one touches pitch one runs the risk of being defiled. I am perfectly content to know that the vileness of civilisation is rapidly destroying itself; that it stinks in my nostrils tells me it is rotting... wealth, the most dangerous of narcotic drugs. It creates a morbid craving..."
"I was bound up with the welfare of humanity, and could only satisfy my aspiration by becoming a perfect instrument for the regeneration of the world."

Frank Lebon's Grafeeti:
GRAFEETI from Frank Lebon on Vimeo.

Wednesday, July 22, 2015

L'articulation (II) blanchotienne des notions de responsabilité (Lévinas), création et au-delà de l’être (Isaac Luria)—or why deconstruction is responsibility towards others and the quest for the most high**** spirituality








Anselm Kiefer's Bruch der Gefäße (image taken from Daniel Arasse's Anselm Kiefer);
Françoise Bonardel: La parole insurgée d'Antonin Artaud (Cercle Aristote/Youtube 2017); 
Cathares: Le vraie raison derrière leur extermination (Pacôme Thiellement/Bast);
üg, by Mark Andre (Ryan Power, Youtube);

"On ne peut ni décrire Dieu ni l'unité entre deux êtres."
Peter Handke (interviewed by Hervé Guibert)
"... pour Warburg, le bon Dieu niche dans l'intervalle..."
Didi-Huberman
"Será DEUS uma coisa escondida?"
Gerald Thomas
"A desistência é uma revelação."
G. H.

"... and nothing to weep for but the Beings in the Dream, trapped in its disappearance... buying and selling pieces of phantom, worshipping each other..."
Allen Ginsberg (Kaddish)
"With clarity of rhythmic structure, grace forms a duality. Together they have a relation like that of body and soul. Clarity is cold, mathematical, inhuman, but basic and earthy. Grace is warm, incalculable, human, opposed to clarity, and like the air. Grace is not here used to mean prettiness; it is used to mean the play with and against the clarity of the rhythmic structure. The two are always present together in the best works of the time arts, endlessly, and live-givingly, opposed to each other."
John Cage (Four Statements on the Dance)
"If one is making something which is to be nothing, the one making must love and be patient with the material he chooses. Otherwise he calls attention to the material, which is precisely something, whereas it was nothing that was being made; or he calls attention to himself, whereas nothing is anonymous."
John Cage (Lecture on Nothing)
"When we remove the  world from our shoulders we notice it doesn't drop. Where is the responsibility? Responsibility is to oneself; and the highest form of it is irresponsibility to oneself which is to say the calm acceptance of whatever responsibility to others and things comes a-long."
John Cage (Lecture on Something)

"Te recoudre dans l'entité sans Dieu qui t'assimile et te produit comme si tu te produisais toi-même, et comme toi-même dans le Néant et contre Lui, à toute heure, tu te produis."
"Là où je suis moi et ce que je suis, c'est Ciguri qui me le dit et me le dicte, et toi tu mens et tu désobéis. Ce que je sens en réalité tu ne veux jamais le sentir et tu me donnes des sensations contraires. Tu ne veux rien de ce que je veux. Et ce que tu me proposes la plupart du temps c'est le Mal."
"Il y a dans tout homme un vieux reflet de Dieu où nous pouvons encore contempler l'image de cette force d'infini qui un jour nous a lancé dans une âme et cette âme dans un corps, et c'est à l'image de cette Force que le Peyotl nous a conduit parce que Ciguri nous rappelle à lui."
"Dieu disparaît tout de suite quand on y touche trop et à sa place c'est le Mauvais Esprit qui vient."
"Le Mauvais Esprit n'a jamais pu et voulu croire que Dieu ne soit pas accessiblement et exclusivement un Être, et qu'il y ait quelque chose de plus que l'Être, dans l'essence inscrutable de Dieu."
Paroles du chef indien et des prêtres initiés du Ciguri (A. Artaud, Le Rite du Peyotl chez les Tarahumaras)

"Pourquoi, chaque fois que, comme à cet instant, je me sentais toucher à une phase capitale de mon existence, n'y arrivais-je pas avec un être entier? Pourquoi cette terrible sensation de perte, de manque à gagner, d'événement avorté. Certes, je verrai les sorciers exécuter leur rite; mais en quoi ce rite me profiterait-il?"
A. Artaud (D'un voyage au pays des Tarahumaras)
"... et tel un boudha de sa propre contemplation, attendrait que l'ÊTRE soit assez parfait pour y descendre et s'y installer, ce qui est l'infâme calcul d'un lâche et d'un paresseux qui n'aurait pas voulu souffrir l'être, tout l'être, mais le faire souffrir par un autre pour ensuite en chasser cet autre, ce douloureux et le renvoyer dans les enfers..."
A. Artaud (Lettre à Henri Parisot)
"...  la croix est un signe abject et il faut que la matière brûle."
A. Artaud (Tutuguri)
"Ce n'est pas la croix du christ, la croix catholique, c'est la croix de l'Homme écartelé dans l'espace, l'Homme aux bras ouverts, invisible, cloué aux quatre points cardinaux... Cela veut dire: Ici léspace géométrique est vivant, il a produit ce qu'il y a de mieux... Prends conscience des forces de la vie contraire, car sans cette conscience tu es mort... c'est la mort spirituelle que les Tarahumaras redoutent... il n'y a pas de péché: le mal est la perte de conscience."
A. Artaud (Une race-principe)

"Un système ne règle pas tout. Il est une amorce à quelque chose."
Robert Bresson
"Les choses fondamentales de la vie ont leur principe en elle-même, leur être réside dans la fonction précise qu'elles remplissent en ce qu'on peut encore appeler 'Dieu'. Les évaluations humaines s'en approchent plus ou moins... la scission du violet de l'arc-en-ciel... la brèche ouverte... Tout se passe en effet comme si le cercle avait été victime d'une agression à l'emplacement du violet, le cercle alors se déchirant, s'ouvrant en deux branches pour engendrer, série de points colorés..."
Paul Klee (traduction par Pierre-Henri Gonthier)

"Oh Einsamkeit aller Schenkenden! Oh Schweigsamkeit aller Leuchtenden!"
Nietzsche
"This is what is great in Job, that the passion of freedom in him is not quelled or calmed through a false expression... a consciousness that not even God, though He gave it, can wrest from him."
The young person in Repetition (tranlsation by M. G. Piety)
"... le sentiment que j'ai de l'inconnu dont j'ai parlé est ombrageusement hostile à l'idée de perfection (la servitude même, le 'doit être')."
Georges Bataille
"I prefer to drop the metaphor of 'law' altogether, with its outmoded image of God as a kind of law-giving emperor..."
Rupert Sheldrake

"The supermultitudinous character of Peirce’s continuum shows, according to Peirce, that the Cantorian real line is just 'the first embryo of continuity', 'an incipient cohesiveness, a germinal of continuity.' Nevertheless, the cardinal indetermination of Cantor’s continuum inside ZF—a profound discovery of 20th century mathematical logic that Peirce could not imagine—shows that the Cantorian model can also be considered as a valid generic candidate to capture the supermultitudeness of the continuum... The indetermination of 2ˆAleph0 is not well appreciated by the specialists, who consider that the incompleteness of ZF must be repaired. In any of the 'normative' responses given to the cardinal size of the continuum, it ceases immediately to be supermultitudinous since the additional axioms force it to adjust within a determinate level of a hierarchy."
"... while Cantor and, systematically, most of his followers, try to bound (and bind) the continuum, Peirce tries to unbound it: to approach a supermultitudinous continuum, not restricted in size, truly generic in the transfinite, never totally determined. It comes then, as a most remarkable fact, that many indications of the indeterminacy of the continuum found at the core of contemporary Cantorian set theory (free analysis of the set theoretic universe through disparate filters, using forcing techniques, with many phenomena possibly coexistent) seem to assure in retrospect the appropriateness of Peirce’s vision. The generality of Peirce’s continuum implies, as we shall now see, that it cannot be reconstructed from the 'particular' or the 'existent', and that it must be thought in the true general realm of possibilia."
****************************************************

**responsabilité et au-delà de l’être:
- "La responsabilité... c’est le traumatisme de la création... si la créature est ‘celui qui doit sa situation à la faveur de l’autre’, je suis crée responsable, d’une responsabilité antérieure à ma naissance... par une faveur qui se trouve être une prédestination... non pas le manque d’être, mas le trop d’être, un surplus dont je voudrais me désinvestir..." (L’Écriture du désastre, p. 41);
- "... seul le rapport auquel m’ordonne l’autrui du visage... est au-delà de l’être..." (p. 43);
[cf. Derrida's Donner la mort: "Le concept de responsabilité est un de ces concepts étranges qui donnent à penser sans se donner à thématiser; il ne se pose ni comme un thème ni comme une thèse, il donne à voir, sans se présenter en personne dans quelque 'se donner à voir' de l'intuition phénoménologique. Ce concept paradoxal a aussi la structure d'un certain secret — et de ce qu'on nomme, dans le code de certaines cultures religieuses, le mystère... Dissymétrie dans le regard: cette disproportion qui me rapporte, dans ce qui me regarde, à un regard que je ne vois pas et qui se tient secret pour moi alors qu'il me commande, voilà le mystère terrifiant, effrayant, tremendum..."]
[cf. Derrida's Donner la mort: "Lévinas ne peut pas non plus dire simplement autre chose que Kierkegaard. Ni l'un ni l'autre ne peut s'assurer d'un concept conséquent de l'éthique et du religieux, ni surtout et par conséquent de la limite entre les deux ordres. Kierkegaard devrait admettre, comme le rappelle Lévinas, que l'éthique est aussi l'ordre et le respect de la singularité absolue, et non seulement celui de la généralité ou de la répétition du même. Il ne peut donc plus distinguer si aisément entre l'éthique et le religieux. Mais de son côté, prenant en compte la singularité absolue, c'est-à-dire l'altérité absolue dans le rapport à l'autre homme {et Derrida voudrait encore ajouter ici la femme, l'animal etc.}, Lévinas ne peut plus distinguer entre l'altérité infinie de Dieu et celle de chaque homme: son éthique est déjà religion."]

**au-delà de l’être et creation:
- "... l'art à la manière du Dieu d’Isaac Louria qui ne crée qu’en s’excluant" (L’Écriture du désastre, p. 27);
- "Dieu, en créant le monde, ne pose pas quelque chose de plus, mais d’abord quelque chose de moins... un mystérieux consentement à s’exiler du tout qu’il est..." (L’Entretien infini, p. 169) [cf. Deleuze, Le pli (p. 36):  reading of Leibniz: "Dieu crée, non pas Adam pécheur, mas le monde où Adam a péché... Dieu produit le monde 'avant' de créer les âmes, puisqu'il les crée pour ce monde qu'il met en elles. C'est même en ce sens que la loi de la série infinie, la 'loi des courbures' n'est pas dans l'âme, bien que la série le soit, bien que les courbures y soient"; cf. Sylvia Leclercq: "c'est précisément au Tout plein que quelque chose manque, c'est lui qui est une limite, puisqu'il est un non-infini, notion privative, un 'manque', si vous préférez. Tandis que dans mon point à moi, dans ce rien, l'infini habite..." (Thérèse mon amour, p. 696)];

***corollary:
- "Responsabilité ou obligation envers Autrui qui ne vient pas de la Loi mais d’où celle-ci viendrait..." (La communauté inavouable, p. 73);
- "En ce qui concerne ses rapports avec Blanchot, il nous semble que malgré les rapprochements fréquents que propose Levinas, les affinités, profondes et incontestables, appartiennent toutes au moment de la critique et de la négativité, dans ce creux de la finitude où l'eschatologie messianique vient résonner, dans cette attente de l'attente où Levinas a commencé d'entendre une réponse. Cette réponse s'appelle encore attente, bien sûr, mais cette attente ne se fait plus attendre pour Levinas. L'affinité cesse, nous semble-t-il, au moment où la positivité eschatologique vient éclairer en retour le chemin commun, lever la finitude et la négativité pure de la question, quand le neutre se détermine" (Derrida, L’Écriture et la différence, p. 152);

***warning:
- "Si haute qu'elle soit, la hauteur est toujours accessible; le très-haut, lui, est plus haut que la hauteur. Aucun accroissement de hauteur ne saurait le mesurer" (Derrida, L’Écriture et la différence, p. 139) [cf. Marges: "... la différance n'est pas. Elle n'est pas un étant-présent, si excellent, unique, principiel ou transcendant qu'on le désire. Elle ne commande rien, ne règne sur rien et n'exerce nulle part aucune autorité. Elle ne s'annonce par aucune majuscule. Non seulement il n'y a pas de royaume de la différance mais celle-ci fomente la subversion de tout royaume"; cf. Donner la mort: "Car le Dieu d'Abraham, d'Isaac et de Jacob, à la différence du Dieu des philosophes et de l'onto-théologie, c'est un Dieu qui se rétracte"];
- On Wittgenstein and finitism &/or on the difference between the infinite and the huge:  "Wittgenstein’s famous matching of finitism and behaviourism, united by their denial of the existence of something (infinite sets and inner states, respectively), in the correct but badly executed attempt to avoid confusion (that between the infinite and a very large quantity, and that between an inner state and a private entity), shows, on this point, the agreement and, at the same time, the distance between the Austrian philosopher’s position and finitism. The denial of the existence of infinite sets is a mistaken way to draw a grammatical distinction which, though it may be opportune, should be done differently: by showing that the grammar of the word “infinite” cannot in the slightest be clarified by taking into account only the picture of something huge, a picture which usually accompanies the use of the word. As Wittgenstien affirms in one of his lectures in 1939: “If one were to justify a finitist position in mathematics, one should say just that in mathematics ‘infinite’ does not mean anything huge. To say ‘There’s nothing infinite’ is in a sense nonsensical and ridiculous. But it does make sense to say we are not talking of anything huge here”... That one must not speak of real numbers (or irrational numbers) as forming a totality is clearly spelt out by the Austrian philosopher: “It might be said: Besides the rational points there are diverse systems of irrational points to be found in the number line. There is no system of irrational numbers—but also no super-system, no ‘set of irrational numbers’ of higher-order infinity”" Pasquale Frascolla, Wittgenstein's Philosophy of Mathematics (Routledge 1994, p. 143-44);
- "... I have rigorously proved that there is absolutely no Genus supremum of the actual infinite..." Cantor's letter to Grace Chisholm Young, as quoted in Amir D. Aczel, The Mistery of the Aleph (WSP 2000, p. 188);

***on a possible specificity of the Occidental tradition in relation to these questions: 
"... la pensée européenne se relit comme l'histoire de l'édification progressive, jusqu'à son éclatement moderne, d'une autoconsistance du sujet... La pensée européenne a convergé pour dresser [la volonté] en capacité d'affrontement vis-à-vis du monde, pour l'ériger en pouvoir du sujet de s'affirmer et de (se) réaliser. C'est même par elle que nous nous rapprocherions le plus de Dieu, grâce à l'infini qu'elle découvre en nous (Descartes); elle a été pour l'homme, en somme, sa façon d'être Dieu. Puis, comme Dieu, la pensée européene l'a tuée (sa mort se constatant chez Freud, le renversement s'opérant en Nietzsche ou, plus tôt, chez Schopenhauer, la volonté s'y affirmant et s'y niant) — mais elle ne peut néanmoins s'en passer.  Or, de son côté, pas plus qu'elle n'a cherché à poser Dieu, la pensée chinoise n'a explicité la volonté, et cela se constate en morale comme en stratégie. L'opposition, pour elle, est entre ce qu'on 'fait' et ce qu'on 'peut', plutôt qu'entre ce qu'on peut et ce qu'on veut" [cf. "... il y a deux façons de comprendre le vide. Soit un vide d'inexistence, s'inscrivant dans une perspective métaphysique, celle de l'être et du non-être: tel est le vide du bouddhisme (sunya, en sanscrit; cf. kong, en chinois); soit le vide fonctionnel du Laozi (notion de xu): s'exerçant par rapport au plein et grâce auquel le plein peut remplir son plein effet. Les deux son radicalement différents, même si on a pu être tenté de les confondre et qu'ils se sont contaminés par la suite (on sait que c'est, pour une part au moins, sur ce quiproquo que, venant d'Inde, i.e. de l'indo-européen, terre de la métaphysique, le bouddhisme est entré en Chine)..."] all from François Jullien, Traité de l'efficacité (Paris: Grasset, 1996); 
"Some agreement has emerged that, prior to the compilation of the first sutras devoted to Amitabha [the Buddha of Infinite Light, important, for instance, to the tradition of the Mantra of Light as advocated and practiced by the Buddhist monk Myoe], the symbology of Amitabha is likely to have been shaped by ancient Indo-Iranian religion, in particular the Zoroastrian cult of Mithra, a deity of light closely associated with Sun worship, and eclectic cultural influences from the Kushan empire, which extended from central Asia and northern India into present-day Iran. Scriptures describing practices leading to birth in the Sukhavati (Land of Bliss) of Amitabha belong among the earliest layers of Indian Mahayana and pre-Mahayana sutra literature; the first full-fledged sutras devoted to Amitabha appeared around the beginning of the Common Era..." Mark Unno, Shingon Refractions, Myoe and the Mantra of Light (Wisdom Publications, 2004); 
"Both Myoe and Zhuangzi see a dynamic, fluid world unfolding beyond the artificial boundaries of the discursive intellect. For Zhuangzi, the goal is to blend with the impersonal flow of heaven and earth; for Myoe, the world of emptiness is a place filled with sentience, not only that of human beings and animals, but also trees, rocks, and grasses, a cosmos in need of great compassion to heal its endless suffering" Mark Unno, Shingon Refractions, Myoe and the Mantra of Light (Wisdom Publications, 2004);

See also:

Friday, April 10, 2015

L'affirmation de l'âne + non-locality (into the very regions where clouds and thick darkness encompass & as far as the tenuity of our understanding would hold out)














Anselm Kiefer's Für Ossip Mandelstam: Das Rauschen der Zeit [Gracious Heaven!] (1996), Image from Daniel Arasse's Anselm Kiefer;
Pierre Laurent Aimard/Karlhein Stockhausen's Klavierstück IX [Angels & ministers of grace, defend us!];
A documentaire sur Pierre Teilhard de Chardin [this was taken out of Youtube by the father of confusion];
Intervista a Paul Feyerabend, per Vittorio Hösle;
Paul Feyerabend interviewed by Rüdiger Safranski; 
Necessity of Complex Numbers (Barton Zwiebach, MIT/Youtube, Spring 2016) [an open minded, honest & serious nutshell explanation of a fundamental question in physics & mathematics many scientists would rather not talk about];
International Womxn’s Day Lecture: Dr. Vandana Shiva (Harvard GSD, 05/03/2020); 
The String Theory Wars and What Happened Next (Sabine Hossenfelder, Youtube);
The 2nd Quantum Revolution - Nobel Prize in Physics 2022 (Sabine Hossenfelder, Youtube); 
Physics are Afraid of Eric Weinstein: and they should be (Sabine Hossenfelder, Youtube); 
Gregory Chaitin: No Scientific Innovation since 1920... (Curt Jaimungal, Youtube); 
German top research institution 'Max Planck Society' accused of abuse and institutional silence (DW, Youtube)
**************************************************************

Curious conclusions to fancy, in this night of our obscurity:


"Man schweigt, man behandelt mich in Deutschland mit einer düstern Vorsicht: ich habe seit Jahren von einer unbedingten Redefreiheit Gebrauch gemacht, zu der Niemand heute, am wenigsten im 'Reich', die Hand frei genug hat. Mein Paradies ist 'unter dem Schatten meines Schwertes'... Im Grunde hatte ich eine Maxime Stendhal's prakticirt: er räth an, seinen Eintritt in die Gesellschaft mit einem Duell zu machen. Und wie ich mir meinen Gegner gewählt hatte! den ersten deutschen Freigeist!"
Nietzsche

''Zarathoutra, dès lors qu'il a voulu l'éternel retour de toutes choses, a d'avance choisi de voir tourner en dérision sa propre doctrine... Quel autre sens, si ce n'est celui-là, attribuerait-on à l'extraordinaire parodie de la Cène où le meurtrier de Dieu est aussi celui qui offre le calice à l'âne — figure sacrilège du Dieu chrétien du temps de la réaction païenne, mais plus spécifiquement animal sacré des mystères antiques, l'âne d'or de l'initiation isiaque, animal digne par son infatigable Ia (ita est!) — son infatigable oui donné au retour de toutes choses — digne de représenter la longanimité divine, digne donc aussi d'incarner une antique divinité, Dionysos, le dieu de la vigne, ressuscité dans l'ivresse générale. Et en effet, comme Voyageur le déclare à Zarathoustra: la mort, chez les dieux, n'est jamais qu'un préjugé."
Pierre Klossowski (Un si funeste désir) 
**************************************************************

Accounts to reconcile, stories to wave in: 


"On aurait pu croire que l'âne, l'animal qui dit I-A, était l'animal dionysiaque par excellence. En fait, il n'en est rien; son apparence est dionysiaque, mais toute sa réalité chrétienne."
"La complicité fondamentale entre la volonté de néant [la volonté du prêtre] et les forces réactives [le Christianisme laïc soit-disant éclairé] consiste en ceci: c'est la volonté de néant qui fait triompher les forces réactives..." 
(Deleuze, Nietzsche et la philosophie)
"But with an ass, I can commune for ever."
Tristram Shandy
"... c'estoient ceulx qui estoient peritz au deluge urinal de la jument."
M. Alcofribas
"(...) We doctors know a hopeless case if—listen: there's a hell of a good universe next door; let's go."
(e. e. cummings)
"... nous ne sommes plus qu'au bord du monde..."
(Paul Virilio, L'Université du désastre)
"... et ce qu'ils érigent en beauté qui est moins que le vent, et leur régime estupide des distances et des perspectives..."
(Hervé Guibert)
"... ce vieux réflexe atavique de la tourbe... qui fait de toute homme de science une sorte d'ennemi-né et inné de tout génie."
(A. Artaud)
"Acreditamos na teoria da evolução até a página três."
(Rita Lee)
"... if particle physics was solved then there was nothing left for high energy physics theorists to do. Unwilling to pack their bags and leave the field... [they] began to look around for a new far-out cult to believe in... many made their offerings at the shrine of grand unification..."
(Andrew Pickering)

"El Universo es una esfera cuyo centro está en todas partes y la periferia en ninguna [Nicolas de Cusa]: ¿podría extenderse al tiempo está concepción tradicional del infinito? ¡Qué mejor símbolo del fin de la confusión entre irreversibilidad y degradación! Reencontraríamos aqui la flecha del tiempo asociada a la inestabilidad y a la probabilidad, y ella no significaría ya evolución hacia la muerte térmica, hacia el fin de toda historia, sino posibilidad de un eterno volver a comenzar. El Universo sería creación continua, sucesión infinita de Universos que nacen por doquier y van hacia el infinito... No podemos pensar en un nacimiento absoluto del tiempo... la cuestión de saber «cuándo empezó el tiempo» escapa más que nunca a la física, como sin duda escapa también a las posibilidades de nuestro lenguaje y nuestra imaginación... El tiempo «absoluto» que precede a toda existencia y todo pensamiento nos sitúa así en ese enigmático lugar que reaparece una y otra vez en la tradición filosófica, entre el tiempo y la eternidad."
Spanish translation (by Javier García Sanz) from the end of chapter 7 of Prigogine & Stengers' Entre le temps et l'eternité [it is an ill-fated instance of the malignancy of this world that it happens I don't have the French original of this book, & shall therefore by my ashes stand forever indebted to the heroine soul (chaste star!) who peradventure send me, with all her fraternity, the French original of just this choicest morsel so I could definitely pen it down here as a seasonable kindness to our whole parish!]
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Commentary scholium for the amusement and instruction of the world: 


A criticism of Roberto Mangabeira Unger and Lee Smolin's The Singular Universe and the Reality of Time: A Proposal in Natural Philosophy (now the oddest book in the universe!) (Cambridge: Cambridge Univ. Press, 2015):
1. First, la affirmation de l'author de la critique: these people are all wrong!
But I mean string theorists as well as Smolin and Mangabeira Unger.
The problem lies in a presupposition: "unification of science" (relativity and the standard model of particle physics). Unification of science is l'affirmation de l'âne. It echoes not only in many worlds, but in many books, including the most pedestrian.
2. The book's more central idea that laws and states of affairs can both evolve in cosmology is a very good one. But it leads to the same dead end of string theory, given Unger and Smolin's strict (I mean narrow) understanding of time and mathematics (under the imperative of the unification of science) [perhaps here also lies the difference between their perspective and the perspective of Prigogine or of Sheldrake].
2.2 One can find the idea that history is prior to structure in deconstruction, but in deconstruction dichotomies (laws/states of affairs, history/structure, ideal/material) are handle much more consistently, in a way that shows that it is actually impossible simply to cancel out one category for another (and deconstruction demands a profound revision of phenomenology, that is, of occidental conceptions of consciousness, intentionality, and perception—Smolin's qualia, for that matter; this profound revision is perhaps equivalent to just accepting the paradoxes implicit in both quantum mechanics and relativity).
2.3.1 Unger and Smolin’s understanding of time (and becoming) is poor, one-dimensional, and linear (that is, chronological). Even l'âne might not pass. Contrast their view with the views of Bergson or Heidegger. For Bergson, past coexists permanently with the present (the past in its entirety had never really ceased to exist) (see Matière et Memoire). For Heidegger's view, see "Die transzendentale Einbildungskraft und ihr Bezug zur Zeit", section 32 of his Kant und das Problem der Metaphysik.
Unger and Smolin’s conception of history is not compatible with Vico (as Unger sometimes seems to suggest). Vico don't say only that we are able to understand history because history is something we do (it results from our own action). He says that history is the only thing we are able to fully understand. He didn't claim we could understand nature as history, much on the contrary. To him nature is not fully understandable. 
2.3.2 Unger and Smolin’s understanding of mathematics is also poor. For instance, as much as string theorists, with a slight-of-hand, they merely invert and mask some fundamental issues: the problem is not simply to recognize that mathematics and logic must have limits when applied to temporal phenomena. The problem is rather how can one make sense of the "timeless quality" (p. 16) of mathematics and logic by subsuming them to a one-dimensional and linear (chronological) understanding of time (as change). L'âne crashes or freak out.
It is understandable that the idea of infinite is problematic for them. It is not convincing that they can really make sense of it (kick it out), neither of the idea of a continuum. Smolin at least recognizes that it is going to be difficult to eliminate from physical theory the continuum of complex numbers (in case it were possible to eliminate the continuum of real numbers) (p. 517).
Their understanding of probability is merely epistemological, as for instance when Unger suggests that one cannot use the metaphor of a dice to explain probabilistically "the most general framework" (that is, the cosmos) (p. 159). Even if that we call cosmos were a chaosmos? Mallarmé was not a scientist neither a philosopher and had a much bolder understanding of what is at issue here. (L'âne don't run, but if it were a horse...!)
I wonder if Unger's criticism of marginalism is fair. His understanding of economics, on the other hand, might go along (and not just once) with the conceptions of politicians in Brazil, with whom he associated. They seem all to believe in linear pretty cumulative conceptions such as "growth," which turned out as a sure recipe for social, environmental disaster and political backlash. 
3. Unger and Smolin share with string theorists an obsession: the unification of science, l'affirmation de l'âne. Differently, scientists of the first half of the 20th century (Heisenberg, Bohr, Wolfgang Pauli, but not Einstein) had a much healthier (if stealthy) attitude. They were able to straightforwardly face paradoxes and inherent limits in scientific knowledge and practices (in relation to other areas of culture). They were all much more at ease with ideas such as non-local entanglement (Bell inequalities) and "ontological" indeterminacy (which don't have to be "solved" by a complete and coherent, ultimate understanding of either time or space). John von Newman is another case that instead of remaining in a defensive attitude, proposed (notwithstanding l'âne) even a revision of logic making room for the paradoxes in the foundations of both mathematics and quantum physics (people with different agendas all refer positively to von Newman in relation to this point: see Friedman, Dynamics of Reason, p. 122; Heisenberg, Physics and Philosophy, p. 156; Susan Haak, Philosophy of Logic, p. 228). One should add Feyerabend, Ludwik Fleck to the list of people who were able to stand, to bear the most paradoxical aspects of science, freeing l'âne from its spell. 
4. All that was said above should be read as an advise that Unger and Smolin (as much as Brian Greene's) direction (and I don't mean merely their arrow-of-time) is wrong-headed. Outside both well-paid mainstream &/or exceptional academia, l'âne actually do nothing but chew. And that beyond eternity, don't having to put up heroically with our unimaginable natural rationalistic indigestions. We are just in the beginning of the century, and the situation has approached again the limit once described by Heisenberg in what matters the whole 19th century: 
"The nineteenth century developed an extremely rigid frame for natural science which formed not only science but also the general outlook of great masses of people. This frame was supported by the fundamental concepts of classical physics, space, time, matter and causality; the concept of reality applied to the things or events that we could perceive by our senses or that could be observed by means of the refined tools that technical science had provided. Matter was the primary reality. The progress of science was pictured as a crusade of conquest into the material world. Utility was the watchword of the time... This frame was so narrow and rigid that it was difficult to find a place in it for many concepts of our language that had always belonged to its very substance, for instance, the concepts of mind, of the human soul... It was specially difficult to find in this framework room to those parts of reality that had been the object of the traditional religion and seemed now more or less only imaginary" (Heisenberg, "The Role of Modern Physics in Human Thinking," Physics and Philosophy. London: George Allen & Unwin LTD, 1959, p. 169).
Heisenberg thought that one of "the most important changes brought about by modern physics [read quantum mechanics] results consists in the dissolution of this rigid frame of concepts of the nineteenth century" (Phisics and Philosophy: 170). But alas, l'âne is tougher, and our ambitions bolder. I mean, strengthened with the most advanced techniques in pharmacology and biomedicine, l'âne now stands in the middle of the world, on the verge of social and ecological collapse, and whinnies infuriately against any approaching asteroid. It is indeed better to have it at least all alone (and for a very brief moment) than with infinite others.
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***My view is somewhat warped, and a fair, accessible statement of Smolin's position can be found here,  written by himself: What should be worried about (Edge.org).
The comments written by him (3/26/2018, 3/23/2018) in the following blog of Peter Woit are also interesting: Not Even Wrong.
And this is a video of a talk in which he explains his views very clearly, and point to political implications of it, in particularly concerning our present situation and global warming: A New Theory of Time (Royal Society for the encouragement of Arts);
***NEW (Nov/2018):
"If this particle really exists, then it is not just outside the standard model but outside it in a way that nobody anticipated. Just as Newtonian gravity gave way to Einstein's general relativity, the standard model will be superseded. But the replacement will not be any of the favoured candidates that has already been proposed to extend standard model: including supersymmetry, extra dimensions and grand unification theories," Roger Barlow, LHC is hitting a tantalising new particle (The Conversation);

Non-locality:


"For D'Espagnat, it is exactly if we consider seriously and realistically certain results of physics that we have to open the two complementary perspectives. D'Espagnat welcomed these complementary perspectives grounding himself on the many violations of CHSH-Bell inequalities obtained experimentally since the 1980s," Alessandro Zir, Luso-Brazilian Encounters of the Sixteenth-Century: A Styles of Thinking Approach (Fairleigh Dickinson Univ. Press, 2011, p. 66).
"Since the 1960s... the rigid determinism of old-style physics has given way to a recognition of an inherent spontaneity in nature—through indeterminism at the quantum level, through non-equilibrium thermodynamics, and through the insights of chaos and complexity theories. In cosmology, there has been the recognition of a kind of cosmic unconscious through the discovery of 'dark matter,'the nature of which is utterly obscure, but which nonetheless seems to constitute some 90-99 percent of the matter in the universe. Meanwhile, quantum theory has revealed strange and paradoxical aspects of nature, including the phenomenon of non-locality..." Rupert Sheldrake, Seven Experiments that Could Change the World (Riverhead books, 1995).
"... locality comes when we try to force it into a particular framework. And, that’s the explicate order. So, what I’m saying is, what traditionally science has felt is essential, is only an outward manifestation. And I, I don’t think many scientists would agree. I don’t think they have grasped, are willing to grasp that, or willing to think about this idea," Basil Hiley, interview.

"The distance between two particles [in microphysics] is determined by the minimal number of particles necessary to form a chain of coincidences between the given particles" (Max Jammer, Concepts of Space, 1993, 188).
"A profound epistemological analysis of certain quantum-mechanical principles seems to suggest that the traditional conceptions of space and time are perhaps not the most suitable frame for the description of microphysical processes... In his discussion of electron transitions between stationary states within the atom, Niels Bohr already called such processes 'transcending the frame of space and time'" (Jammer, 189).
"Les données de nos perceptions nous conduisent à construire un cadre de l'espace et du temps où toutes nos observations peuvent se localiser. Mais le progrès de la Physique quantique nous amènent à penser que notre cadre de l'espace et du temps [as classically or ordinarily understood] n'est pas adéquat à la véritable description des réalités de l'échelle microscopique" [Louis de Broglie] (Jammer 189).
"[concepts of space and time] arise from, but do not have analogs in, the properties of microscopic particles, in the same way that thermodynamic properties arise as a result of interactions among the many actually existing particles of the universe" [E. J. Zimmerman] (Jammer 238).
"... it has been suspected that the perplexities of quantum phenomena may arise from the tacit assumption that the notions of length and duration, acquired primarily from experiences in which the average effects of large numbers of quanta are involved, are applicable in the study of individual quanta" [Arthur Stanley Eddington] (Jammer 238).
"A detailed prescription for constructing space according to purely combinatorial principles associated with the spin of particles was put forward in 1971 by Roger Penrose. His point of departure was the awareness that the two basic space-time manifolds of modern physics, the real four-dimensional space-time continuum of relativity and the fictitious infinite-dimensional complex Hilbert-space continuum of quantum mechanics, are unrelated to each other" (Jammer 238-39).
"Geometry in the small would seem to have to be considered as having a foam-like [stochastic] character" [John Archibald Wheeler] (Jammer 240).
"... the idea of using noninteger dimensionalities had been used in statistical physics in the early Seventies... After Benoit B. Mandelbrot had shown that the study of physical phenomena in noninteger-dimensional spaces, or 'fractal dimensions,' is a logically consistent possibility, such investigations gained wider attention" (Jammer, 248).
"That galgaxy-galaxy and cluster-cluster correlations as well as other cosmologically large structures can be studied, preferably in a framework of fractal dimensionalities, has recently been show by Siaochun Luo and David N. Schramm" (Jammer 250).

Now, here lies the WRONG path:
"During the classical period of work on unified field theories in the Thirties and Forties, [theories that unify fundamental forces by postulating space-times of more than four dimensions and incorporate quantum mechanics] became the subject of considerable interest... In some cases, as in the case of Einstein, this work was motivated by the hope that the unobserved fifth dimension could provide hidden variables to eliminate the indeterminacies from quantum mechanics" (Jammer 245).

On entanglement, see also:
- The quest to test quantum entanglement (Symmetry);
- Entangled photons make a picture from paradox (Nature);
- Classical Imaging with Undetected Light (Physical Review A);
Other issues:
And also: