And to say what one cannot write, and only in language lost forever. -Ab.bu-ya
(A)
Why would
Ouakuin's placement matter, if we're using Levinas, not
Ouakuin? Granted that Jewish methodology is dialectic,
but I don't see it functioning here, as there's a receptive;
e.g., passive, mind, an empty vessel, toward which "it
bursts out." The strange thing is that the teacher's
mind is unfocused. What bursts forth is already agreed
upon. When the vessel breaks, all receptive minds, which
includes the teacher's, rise to the same level. (J) |
"such
an assertion about the Torah does not refer to the document
written in ink on a scroll of parchment, but to the Torah as
a pre-existential being, which preceded everything else in
the world. This follows, for example from the Aggadah according
to which the Torah was
created two thousand years before the Creation of the world." (G.
Scholem, On the Kabbalah and its Symbolism. New York,
1969.)
Of course timelessness doesnt
respond to this assertion, nor does the Eternal, as
the Hebrew compact is predicated on its people on being-in-time.
But the clock circles what? The am is also I am-not. However,
something is felt weighing on, enthralling my soul
like a prayer shawl whose fringes dangle into a well of
invisible ink.Thus, I am moved to write what I cannot say.
(J) |
And as you know, there is no "am" in Hebrew - the tense
is future in the will-be that is also the past, the biblical
tense so to speak I believe it is the same in Assyrian, ilu
[el] damku, god is gracious or favorable - so the copula
simply isn't unless stating a tense hayiti gdol,
I was big - in which it's really perhaps a statement of the quality
of time, same w/ future - but in the present, ani gdol -
I big etc. so that the biblical tense, which is found
all over, somewhat eternalizes the copula; it's spread throughout
time just as the existence of anything whatsoever qualifies space
- the kernel knows nothing but clock-cycles and of course there's
nothing, not even absence, between them am that I am; or, Before
Abraham was I am. Am is the most misunderstood predicate
in linguistic endeavor. (A) |
There
is no knowledge of this am, no I that can be admitted
before the Sun is directly overhead. So I is in
exile from am, an unbridgeable gapno pons,
no pontiff, no authority--between them. A twilight zone, a
vacuum into which the linux kernel is the archetype, the empty
core filled with zeros and ones; e.g., am(s) and I(s). A cup
of raw code mixed with a saints pure ashes, chips of
burnt bone, twigs from a crows nest, and a steaming dollop
of horse manure, cooks up to a hardy bowl of alphabet soup.
A text, that is, a book that sits on the table without a spoon
in sight. (J)
I've been
looking at the quote and wonder if you have the Levinas itself?
I'm not sure how this would translate - I think my friend
Tom Zummer might have it in English or French. I want to
see the context, the surround - how it conforms to Ouakuin's
placement (of course I've found the book). One thinks simultaneously
of dialog and dissemination in the quote - as well as the
bursting of the vessels. (A) |
Levinas
resides within Ouakuin, a drowned stone covered with
arcane symbols. The submerged structure is the depth
of its sounding, as the stone has been caressed until
completely smooth. What drowned was not the hermeneutics,
but the voices themselves, intertwined in a lovers'
suicide pact. We know what their last words were,
as the lesson of truth is not in addition, but subtraction.
The multitude crumbles like stale bread and dried-up
fish. Not even one mouthful of exegesis can be envisioned.
There are laws against this. (J)
Because the
quote is located within Ouakuin, chosen in Ouakuin,
surrounded by Ouakuin's commentary and exegesis,
translated perhaps by the same translator as Ouakuin
himself. Not to mention our stumbling upon Ouakuin
and his submerged structure here. The model or
armature of the quote is that of the techne of
teaching - source, channel/transmission, receiver,
dissemination. What of the noise? And how does
this play against the differance within
hermeneutics of the text? And it is this - this
playing of the play - that is dialog or dialectic;
a difficulty with the passage is the lesson
of truth within a multitude. (A) |
"So transmission contains
a teaching that becomes apparent in the very receptivity
of learning and that continues it: real learning consists
in receiving the lesson so profoundly that it is transformed
into a necessity being dispensed to the other person;
the lesson of truth cannot be limited to the mind of
one man, it bursts out toward others." It's on P. 16 of The
Burnt Book. Comes from Levinas, L'Au-dela
du verset..p.99. What I have in mind , as said,
is for it to look like a page of Mishnah. (ref. p.
35 of The Burnt Book), thus various sized
fonts, and with colors. Guess we'll have to do a table.
(J)
This sounds excellent -
do you have the page? Also, what is the original
source. My copy of The Burnt Book is somewhere
in the midst of my others--it's disseminating from
a distance! (A)
Must we go to Derrida, "in embalming
it, in shrouding it, in enclosing it
in bands of material, and of writing,
in putting up the stele..." and
rub salt into the wound? Or let it bleed
on its own, let it scab? Code raises
the question of decoding the vision of
its letters and numbers, while, by his
name, Ouakuin's family made razors, sharp
as the tongue of a horny Rabbinical student
in the heat of the Talmud. Ouakuin's
razors don't cut roots, but lash out
at the buds. Thus, transmission depends
upon the angle of its edges, and the
strength of its folds; e.g., the color
of the fire when it "bursts out
toward others." (J)
|
|
Truth is always a minima, a subtraction. For every correct definition,
there are infinite incorrect. In catastrophe theory,
one talks about the fragility of good things - that
the ability to 'go right,' to be coherent, is in fact
against the entropic / catastrophic grain - the good
resides on a cusp. Please explain the laws against
exegesis; isn't everything in fact an act of exegesis?
Language itself? (A)
"If we seriously
think about it," wrote M. Scott Peck, "it
probably makes more sense to assume this is a naturally
evil world that has somehow been mysteriously 'contaminated'
by goodness, rather than the other way around." Catastrophe
contaminates exegesis, deracinating all positions
planted with a Ho! What is catastrophe, then, but
damage control? Even before the paradigm has been
sowed, the Eureka! is uprooted, because exegesis
is indeed pandemic. A flower doesn't blossom to
model its colors, but to cast its etymology. It
opens to transmit. Is code endemic to the root,
or the pollen? (J) |
|
Is there anything but code? One
might argue that the universe is information "all the
way down." I neither assume goodness nor evil; contamination
is in the tissue of the beholder, impossible to eradicate.
But Ho! Does the sword cut through exegesis or the
moment of enlightenment? Bushido is not my cup of tea. The
flower is exegesis; it holds its own. And information
is both root and transmission, the root of the transmission
and the transmission of the root. And both root and transmission
are found in the root, and both root and transmission are
found in the transmission. Even Levinas observes the protocols,
not to mention Ouakuin. Speaking of his
name, what's in it? (A)
|
Here is the text I sent out, which tends towards
elaboration of the source, which tends to dissipate in
the commentary. And I wonder if it wasn't dissipation from
the very beginning, flux from flux; the big bang has always
given us the authenticity of the origin, which we can name
anything we want... - Alan Nanpotzuk'uei
Nan (south)
bo (lord, chief)
Tzu
[ ] -k'uei said (asked) . . alone
where did you
read as spontaneous
[
]
hear
this
said
heard
all (various)
duplicate, copy
black ink (inkstone)
read as:
filiations of inscription,
what is taken down, formulated, given form,
produced and disseminated: the articulation of learning, in the sense
of armature
from origin or commencement (see sending). of hand-craft
as well the material which is passed on. duplicate: to assert.
from child
, duplicate
black
ink
from
son
heard
obvious
chant, recitation
read as: the chant or recitation is the first form, aurality
not yet
codified. we're moving temporally in reverse; inscription is after
the fact.
from
grandchild
, obvious
chant
grandchild (son)
heard
it from
read as: the filiation son/grandson
ends at this point; lineage begins
at this point, tendrils above. so that kinship is a matter/manner of
chanting and recitation, a manner of inking and inscription.
appearance (sight)
bright
, appearance
read as vision or impression (bright appearance)
read as sight or view
read as: the first enunciation of form, an appearance both
particulate
and blinding.
bright
it from
whispered
approval
read as hearing and listening
read as: the murmuring of the world, the mumbling
or ululation within
the chora or receptacle - the seething or fractal
liquidity of the
real. whispered approval tends to inundate bright
appearance, the
gathering of materia dejecta into the beginnings
of identity, form,
structure, culture, language.
, whispered
approval
heard
it from
needing
service
read as distinguish, express
read as confirm the practice of reality
read as approach the real, practice
, needing
service (military)
read as aid or help
read as: primordial intentionality, teleology, tropism, waiting.
heard
it from
here
, here
extolling
read as chanting or singing together, in
read as: primordial sound, plasma, a1-supernova,
universal chaos
tending towards coherency. we are approaching the
bottom from
the top, tending towards incoherency, the mystery
or existential
problematic.
heard
it from
mysterious (occult)
darkness
read as gloomy, dim, sullen, murky, obscure
read as: darkness of darkness of no light no image,
darkness of
darkness of no form of no form. of no formlessness
of no
formlessness. darkness out of which nothing emerges,
nothing
withdraws. the same which is close to but not identical
to the
emissions from the bottom, the originary flux,
the non-identical
flux, the flux of no-identity of no-identity. but
also of gloom,
of universal dark energy expansion, of defuge,
of exhaustion,
of catatonia, tending towards psychosis above.
, mysterious
darkness
heard
it from
empty
read as emptiness, vacant,
unoccupied
read as entering, taking part in
read as: taking part in emptiness, joining the
unoccupied. darkness
above is already an occupation, here of absence,
absenting here,
the writing or inscription, taking part in, not
occupying, not
there, almost as if the symbol were in someone's
mind. as if there
were someone.
goings
empty
read as: we have to start somewhere.
goings
heard
it from
doubtful
read uncertain
commencing (beginning)
read as beginning, origin, source
read as: we have to begin somewhere.
read as: read up through this sequence towards the symbol.
for
the symbol emerges as culture emerges, defines and constructs
space. propositional logic is based on shaky foundation of
flux
and obscurity; in the dark, identity and equivalence are identical
and equivalent. as one escapes, the origin disappears, becomes
problematic, is deferred. as one escapes, the origin is annihilated.
culture is entropic in its very foundation, noisy in its axiomatics,
asservations. what is gained is always on the back of chaos;
what is
spoken, must be whispered; it is the murmur that is whispered.
nothing and everything is built within the murmur, speaking
it
louder, crushing its voice. the throat of the world is its
silencing. (A)
This from obvious approval, extolling ink/chant's duplicate
appearance from empty appearance, beginning copying services
needing darkness. Chief son heard it from grandchild,
black commencing with a fierce brightness, said to service
evil, occult from the south, "From K'uei?" whispered
in a militant. "Mysteriously asked," said Chuang
Tzu. Does the Source dissipate,
or attract in order to trap the unwary in a land scheme, selling tracts
of worthless desert as a "Holy Land"?
We testify to the ruins as if they've been successfully resurrected,
instead of a collection of crumbled
|
walls and the shards of horns.
"We who pass through Divinity leave (the mystics)
behind, ignorant of the road which leads away from God. They
have never asked themselves the question, 'What begins after
God?'...." (E.M. Cioran, Tears and Saints. Chicago, 1995.)
Only after being torn apart by the Whirlwind; only after reaching
its eye and not buying into the illusion of being saved, of holiness,
of gnosis, does one accept the responsibility of being human,
and one's exile begins.(J) |
|
Read as, "Occult formlessness is no
recitation." Flux as obscurity of the primordial,
of the darkness, of the tropism pointing toward emergence,
deferring the duplicate, whispering logic, bright murmurs
that distinguish the learning of children.
Chanting
is culture's receptacle, it's equivalence of the source
of identity, doubtfully tending first son, grandson,
(fact, origin) duplicates of joining flux to commencement,
of which psychosis is liquidity, the into of coherency,
approaching the spoken as black given to gloom, emptiness,
reality, as form in a world of particulates seething,
taken here as someone heard above, escaping from nothingness
toward the obvious, problematic as our murky beginning
as supernova read as appearance, from symbol to this
noisy chaos, in ink an inking of lineage pointing toward
origin, as if identity is catatonia, space, view, service
to, bottom up materia, insightful articulation, as flux
approaching approval, based not on whispers, but formulated,
a sound expressing energy identical to image, intentionally
entopic, from beginning to inscription.
Inscription
of, or granted for, spontaneous aurality becomes expansive.
Produced of, or disseminated for, dejecta as material
is spoken and read within approval. Appearance is the
equivalent of approval by a problematic voice with no
foundation in teleology. This same gathering is where
origin is read as temporality, the mysterious beginning
empty of both assert and coherency.
Exhaustion
tends to help a culture when kinship is heard as service
to recitation, consenting to the darkness as if axiomatic,
silencing minds which restructure the formlessness, the
uncertain, the whispered, commencing built appearance
as the practice of taking various symbols for the
murmur of an empty origin, reading sense as reverse inscription,
extolling escape into fractal impressions, or light as
universal enunciation, an unoccupied mystery absent of
beginning, already bright, the first ink emerges as black.
The
appearance of a world is a sequence that withdraws its
vision, its armature a read or heard construct duplicating
as appearance. Codified within, everything occupies something,
and language becomes the plasma of an obscured occupation.
I've
been reading Haun Saussy, "The Problem of a Chinese
Aesthetic," and that took me, I think,
to the middle of book vi, Chuang Tzu, where there are
wildly varying translations of a passage I'm going to
translate myself, Nan-po Tzu-k'uei asked, 'Where did
you happen to hear this?' (J)
'I
heard it from the son of Aided-by-Ink, and Aided-by-Ink
heard it from the grandson of Repeated-Recitation,
and the grandson of Repeated-Recitation heard it from
Seeing-Brightly, and Seeing-Brightly heard
it from Whispered-Agreement, and Whispered-Agreement
heard it from Waiting-for-Use, and Waiting-for-Use
heard it from Exclaimed-Wonder, and Exclaimed-Wonder
heard it from Dark-Obscurity heard it from Participation-in-Mystery,
and Participation-in-Mystery heard it from Copy-the-Source!'
Now
I'm particularly curious about 'Copy-the-Source for
reasons having to do with property and dissemination
and Karl Kraus, and I'll let you know as I stumble
through looking up character after character... The
last is shi3, in Japanese commence/begin, begin/start
in Chinese according to Wenlin, has woman/mouth/myself
as three radicals, no additional strokes -
I
understand I think what CW is saying but I strongly
disagree; people who are exiled - in the
passive tense - suffer in ways we can't comprehend,
through tropologies we can't begin to understand. The
limits to my knowledge are my gateway to the world
- (A)
Somehow,
Copy-the-Source conflates with the perspective of the
exile, as the Source which the West calls God suffers
in perpetual exile from the world. You are right that
we cannot comprehend this, but we must, as our planet
is becoming one in which not only populations are being
displaced; more importantly, their cultures are crumbing
beneath Capitalism's "shock and awe" phalanx. "The
bone between fingers" is a genre of cryptomimesis.
The
most telling exiles have been the Jews. In his essay, "The
Talmud and the Internet," Jonathan Rosen writes, "Jews
died as a people of the body, of the land, of the Temple
service of fire and blood, and then, in one of the
greatest acts of translation in human history, they
were reborn as the people of the book." What is
this book but a plot to limit our knowledge? A temenos,
between the covers. (J)
Today I found this in The Book of Knowledge,
Imam Al-Gazzali, translated by Nabih Amin Faris: "First,
there is the state of seeking knowledge in which
man is acquisitive; another is that of having knowledge
in which state he would not need to inquire
of others; a third state is that of reflection wherein
he would contemplate and enjoy his achievement; and
last, there is the state of teaching wherein he imparts
his knowledge to others. This last state is (also)
the noblest." "'Thus he who has knowledge
and shall do and teach the same shall be called great
in the kingdom of heaven.' - In this state the teacher
is like the sun, which being itself luminous, sheds light;
or like the musk which being itself fragrant, makes
other objects fragrant."
How
did we arrive at the wound from the root? Why not
leave pain for somewhere else, the light
or Shekinah, or the musk? Certainly it is time for
that -(A)
The
sun does this, the heat and glare of the sun. On
a hot, clear, afternoon, the high desert
releases the fragrance of creosote. Thoughts ooze
into each other. One's body feels like it's melting
into the sand, provender for ants. Only one's bones
are preserved, white and foreboding.
I was in exile, then, and my pain was that of the
exile's. Charles Wright said, "Anyone who
writes seriously writes from an exile's point of
view." But the exile's pain is
suffused with the perfume of the Beloved, the Shekinah,
the Image in exile from all images.
She who can never be possessed, who can never be
processed. To be a student means that one's pillow
is perfumed, but one's bed is empty. (J)
Nan (south) ^ bo
(lord, chief) ^ Tzu ^ [ ] -k'uei said (asked) .. alone
^ fierce (evil) ^ [ ] ^
hear ^ this ^ ? said ^ . . all (various) ^ duplicate, copy ^ black ink (inkstone)
^ from child ^ ,
duplicate ^ black ink ^ from ^ son ^ heard ^ obvious ^ chant,
recitation ^ from ^ grandchild^
, obvious ^ chant ^ grandchild (son) ^ heard
^ it from ^ appearance (sight) ^ bright ^ ,
appearance ^ bright ^ heard ^ it from ^ whispered
^ approval ^ , whispered ^ approval ^
heard ^ it from ^ needing ^ service ^ , needing
^ service (military) ^ heard ^ it from ^ here ^
extolling ^ , here ^ extolling ^ heard ^ it from
^ mysterious (occult) ^ darkness ^ ,
mysterious ^ darkness ^ heard ^ it from ^ empty
^ goings ^ , empty ^ goings ^ heard ^ it
from ^ commencing (beginning) ^ . (Chuang Tzu,
vi\8)
Working
down through the characters - beginning elsewhere
translated as origin or Origin, goings still confusing
to me. The Exile - Paul Chamberland or Gaston Miron
or Virillio on endocolonization - is centrifugal
- I think instead of centripetal, a continuous turning
inward towards the dissipating source. But/and
the Jews elsewhere are holding onto their land
- as if they were a nation instead of the ruins
of testimony... (A)
|
|
Somewhere,
Karl Kraus wrote, I believe, Am Ursprung gibts Plagiat. But
I am sure this is incorrect, or not. I read it originally
'In the beginning,there is (already) plagiarism.' But then
I think it read 'Am Ursprung gibts nichts Plagiat.' or even
'Am Ursprung nichts Plagiat.' And the words themselves
may be wrong. But then I disagree that 'In the beginning
there is nothing plagiarized.' or 'Am Ursprung gibts nicht
Plagiat.' Or perhaps 'In the beginning nothing is plagiarized.'
But I would argue indeed that 'In the beginning, there
is plagiarism.' And that this plagiarism is all the way down,
and such duplication and borrowing of authorship, authority,
may constitute the very nature of reality itself. - Alan,
wandering away from any conceivable origin. (A) |
Skakkei
is a term that comes from the art of rock gardening. It
means "borrowed scenery," and pertains to when
a--usually large--rock, is brought to the garden from somewhere
else. Stonehenge is also borrowed scenery. The stones fit
their new surroundings because of our aesthetic or cultural
sensibilities. There is no claim of individual origination.
However, in concert, an original aura is cast.Lascaux II
is another kind of shakkei. Closed to the public, the original
Lascaux retains its mystery. Lascaux II is not a replacement,
but a reproduction, a duplicate. To the tourist, the duplicate
looks the same; e.g., from pictures one has seen. But there
are problems here. For example, is Lascaux II a duplicate
of the original, or of photographs taken of the original?
Is this plagiarism "all the way down?"
However,
the main point I want to make is that the reproduction
can only replace the original if the original is retired.
Thus "plagiarism...constitute(s) the very nature
of reality itself" because, short of extraordinary
circumstances, reality is unavailable to us. (J) |
First, plagiarism at the origin eliminates the origin, just as quantum parameters
totally characterize electrons which are equivalent. There
is no origin, just as digital media need not
have an originary moment, but equivalent duplicates. This
is why the digital is eternal, and Lascaux is not;
the digital can be ultimately owned and transmitted by
anyone. There is no there there, of course, only sequencing.
The auratic is now within the interpretation
of the sequencing, the semantic generation, the indexical
- no longer the ikonic, to borrow from Peirce.
But
you touch on an argument current on Cybermind - that
of Baghdad; here, the shards and artifacts
from the museums, archives, and libraries are NOT replaceable
- not only because their information, their content,
is in the very molecule - but also because,
to humans, the antiquity and historyitself
_means._ In fact, at least in relation to the Sumerian,
it might be considered the generation of meaning.
This
lost is, in both senses, ghastly... (A) |
Kate Hayles writes that "As
the vibrant new field of electronic textuality flexes its
muscle, it is becoming overwhelmingly clear that we can
no longer afford to ignore the material basis of literary
production." (N. Katherine Hayles, Writing Machines.
Cambridge, MA., 2002. p.19. ) Her stance seems ironic,
an insistence on materiality within an immaterial nexus.
A longing, maybe, for when she roamed the fields of northeastern
Missouri, "wealthy in tadpoles." As a former
sculptor, I'm sympathetic to what she's saying, even as
my fingertips are pressing the computer's keys. But beyond
the hardware, where the writing takes place there is "only
sequencing." Digital writing is not a substitute for
typewriting. It has no origination. It is the ghost in the
machine, not of the machine.
The
bombing of Baghdad will loom large in the history of
this century, smashing old mortar with advanced technologies
and the oldest of Biblical exhortations: "Smite
thy enemy!" And another collection of human cultural
artifacts is exiled into the world, never
to be re-placed. However, like with the Chinese invasion
of Tibet, what is a loss to one culture is a form of
iconic sowing. Invasions have been, and still are, part
of the natural process of cultural dissemination,
in which monomaniacs perform as recombinational
agents. However, as digital artifacts aren't material,
they don't need wars to broadcast them. As the Digital
Age matures, will the violent invasions of armies become
obsolete? (J) |
Seems
to me that Hayles is much too late on this. We all knew
this, literally, in grad school re: the material basis.
Of course "only" 'sequencing' begs the question
- that "only" conceals the niku - fleshmeat -
of all of it.
Invasions
- they're tempered I think by an exponential increase
in energy which will push them right over the brink (for
example in catastrophe theory, jumping surfaces).
There's nothing natural about them, except that we do
them, if that's natural? I can't imagine other species
- yes, there are invasive flora/fauna, but not with the
intent...Alan, exfoilating. (A)
This
is why my computer is a white, slightly tan, color of
flesh? Bacteria invade, as do viruses. But these aren't
species. Many, if not most, humans are never more than
one god away from psychosis. Believing that you are killing
people and destroying their homes in order to save them
is sane? Alan of Lille, in the fourth book
of Contra paganos, wrote that "(Muhammad),
inspired by the evil spirit, founded an abominable sect,
one suitable for fleshly indulgences, not disagreeable
to pleasures of the flesh; and therefore these carnal
men, allured by his sect, and humiliated by the errors
of various precepts, have died and continue to die miserably..." From
what? Crusades. (J) |
Bacteria
live, not invade. I associate invasion in our sense with
intention; we read or project invasion onto other
species. Gibbon is much kinder to Islam, by the way, and
less so to Christianity. And somehow invasion
brings to mind the parasitic, especially in relation to virality.
And the parasitic brings noise itself to the foreground,
and its ability to enhance. Do see Serres' The Parasite...(A) |
"The
parasite invents something new. It intercepts energy and
pays for it with information....The parasite
establishes an agreement that is unfair, at least in terms
of previous accounting methods: it constructs a new balance
sheet. It expresses a logic that was considered irrational
until now, it expresses a new epistemology,
another theory of equilibrium." (Michel Serres, Le
Parasite. P.51.)
Levinas
states that "transmission contains a teaching," while
parasitic theory infers that transmission incurs
a price, "a new balance sheet." The Master pays
a price for transmitting his teaching, and indeed becomes
dependent upon the accomplishments of his disciples. Truth propagates
truth, and something more. Today, the very pollen that
distributes life makes my life miserable. (J)
|
Are Jews parasites? Are parasites beneath the aegis
of Lyotard's differend? These questions immediately
come to mind. There are also issues of governance, Bush
absorbing or redirecting energy. Is it all a
question of energy in this fashion? And it depends
where the teaching originates! - It may come from the channel
itself, from the transmitter, from the receiver; it's all
interpretation. And it may come from interrupts, which
might be noisy, or chaotic, or patterned and
determinative. The possibilities are endless; they come
down at times to practical experience, praxis - for example
identifying pollen in the while, or, in our case, new species
of moths and bugs (hemiptera). (A) |
Like a mantra whose words are meaningless, what is interpreted
is always only parasitic. The god ascends; but
not before his voice has been inscribed. The inscription
cracks, crumbles, disappears; but not
before the words have "burst out toward others" Those
who hear and believe the words are a god's are
martyred without mercy. And rightly so. What the god said
was, I AM BECAUSE I AM NOT, immediately and eternally severing
the root of his words and his being.
Thus all fundamentalisms are by definition hubris: by placing the god
they misplace the message. The god, the words, and the believers
do have something in common: they all disappear. Disappearance is the
prerequisite for gnosis. Disappearance is the key to it all. 5000 years
of human cultural history disappear with the turn of a key. (J) |
And
it might be better when the disappearance actualizes, at
least for the remnants of the planet. I am always inclined
to the ehiyeh sheh ehiyeh, if I remember correctly
- I am what I am, but also I will be what I will be, and
ultimately, nothing more than the kernel, as for example,
the linux kernel, meaningless without the cultural shell,
but intense in terms of its potentivity. My work always
seems to center around such, null moments or emissions,
and a dread-full fear of any absolute, any authority. I
keep on the trail of avoidance; I can't help it (A) |
(A) = Alan Sondheim
(J) = Joel Weishaus |