Showing posts with label spectacles. Show all posts
Showing posts with label spectacles. Show all posts

6.8.18

dao de jing xi


thirty spokes share one hub
make the nothing therein appropriate
and you will have the use of the cart
knead clay in order to make a vessel
make the nothing therein appropriate
and you will have the use of the clay vessel
cut out doors and windows in order to make a room
make the nothing therein appropriate
and you will have the use of the room
thus we gain by making it something
but we have the use by making it nothing

dear elevens,

here’s a life goal for the dispossessed and innovative: describe the procedures and policies of making nothing appropriate. write a manual. develop curricula. institute degrees and esteemed places of higher learning. compose a society, careers, aesthetic and mystical subversions, religions and laws, the corollary outcast and imprisoned and abused and unacceptably alternative. write a novel describing it. form a political party promoting it. die defending it

a little bit extreme though, isn’t it, for any relations between something and nothing – which, after all, are just everything and are here, existing, in my aubergine and spectacles

26.2.16

death v


when i died first i don’t remember …

once one detects monism and begins dismantling it one experiences it everywhere (this splintered monism, this new secular religion:  the yahweh-christ in disguise – multipally:  as cyborg, victim, scholar, social media junkie, justice ngo guru, feminist, techno, eco-spiritualist, healer …), and cannot stop dismantling.  this process is death.  and then a one does not appear and this is not the one but one.

the root of the human is the inhuman and the process of entering this root to become human is what we call death.

to encounter the human by matching nature with nature – this is a death of which we speak.

just as there is no closure in love (regardless of its state and direction), so there is no closure in death.

death is only a simulation of emptiness.

death is the gap between desire and no-desire, these infinite gradations in which we live.

one of death is given to and rather than or, an and that includes many or’s, even as one authentically given to yes is one given to a yes of infinite no’s.

soft death, like art or bread, you do not forgive our clumsy love, our confused aloofness, our fated cruelty, you do not forgive.  you do not forget, for memory is hard and apportioned to life.

my life is established as a chair from which to watch my death unfold.  i do not waste it on side ventures, on frivolous things, on the pursuit of accumulations or to be watched.  i watch.

death, my true name which cannot be named
for, like death, it hides, in my brain
what i call consciousness, game
of chance and light – inane
but pointed, the same
as love’s blood’s stain?
all the same
the pain

the historic objects of mysticism – those perceptions that facilitated justification of death:  whatever linguistic-spiritual concatenation of god, holiness or purification, charity might have been involved – having now, along with objects (through their spectacular proliferation) died, place mysticism with no possibilities of human or self improvement, no sainthood of anything recognizable, no allegiances or alliances, no institutional affiliations however strained.  it arrives, empty, at time’s dirty threshold, still housed in horny flesh, still yearning, still hardly of this world, its not-knowing and suffering odd antidotes or absurdities to the edifices of knowledge and wellness, questioning, empty, objectless and aimless, subjectless, godless, dirty, looking, still looking, but with perception shattered, bereft even of bereftness, lacking any justification, perhaps in all this absence with opportunities to become more itself.

methods of exile and death in the technological age for those disinclined to participate in the dominant and present forms of life (liberally pervasive now across all sectors, from business to art to politics to humanitarianism to ecology to spirituality and psychology to education to law and justice to science and technology) include not only withdrawal from progress, monism, societal devouring, but also humanism and anthropocentrism.   the primary tenets of today’s religion, craftily having rebranded itself secular, are as monolithically and inquisitorially voracious, ruthless, intolerant, dogmatic, and enforced as the primary tenets of past religions, and so one who is non-conformist will likely experience death, but according to the forms of this religion, which finds blood distasteful and death impossible and martyrdom repugnant, and so exile and death and martyrdom are simulated, offset, emigrated from physicality to emotionality, from visibility to virtuality, and the one so disinclined (who refuses to climb) likewise uses simulated means to withdraw, to die.

geometrically, simulations of death can be negotiated as moving forward by turning back, mathematically as adding by subtracting, communicationally as speaking by using no words, politically as acting by not-acting, emotionally as loving by not-loving, existentially as living by dying.