Showing posts with label philosophy. Show all posts
Showing posts with label philosophy. Show all posts

Friday, 25 September 2015

a comedy for all the laughables, the laughably craven


A wee writing exercise inspired by darling John, whom I hold in the highest esteem, as ever, as always. 




The original (from Keats’ letter to Benjamin Bailey, dated November 22nd, 1817):

...O I wish I was as certain of the end of all your troubles as that of your momentary start about the authenticity of the Imagination. I am certain of nothing but of the holiness of the Heart’s affections and the truth of Imagination — What the imagination seizes as Beauty must be truth — whether it existed before or not — for I have the same idea of all our passions as of love: they are all, in their sublime, creative of essential beauty. In a word, you may know my favorite speculation by my first book, and the little song I send in my last, which is a representation from the fancy of the probable mode of operating in these matters. The imagination may be compared to Adam’s dream, — he awoke and found it truth. I am more zealous in this affair because I have never yet been able to perceive how anything can be known for truth by consecutive reasoning — and yet it must be. Can it be that even the greatest philosopher ever arrived at his goal without putting aside numerous objections? However it may be, O for a life of sensation rather than of thoughts! It is a ‘Vision in the form of Youth,’ a shadow of reality to come. And this consideration has further convinced me, — for it has come as auxiliary to another favorite speculation of mine, — that we shall enjoy ourselves hereafter by having what we called happiness on earth repeated in a finer tone and so repeated. And yet such a fate can only befall those who delight in sensation, rather than hunger as you do after truth. Adam’s dream will do here, and seems to be a conviction that imagination and its empyreal reflection is the same as human life and its spiritual repetition. But, as I was saying, the simple imaginative mind may have its rewards in the repetition of its own silent working coming continually on the spirit with a fine suddenness — to compare great things with small — have you never by being Surprised with an old Melody — in a delicious place — by a delicious voice, felt over again your very Speculations and Surmises at the time it first operated on your Soul — do you not remember forming to yourself the singer’s face more beautiful than it was possible and yet with the elevation of the Moment you did not think so — even then you were mounted on the Wings of Imagination so high — that the Prototype must be here after — that delicious face you will see. What a time! 

I am continually running away from the subject — sure this cannot be exactly the case with a complex Mind — one that is imaginative and at the same time careful of its fruits — who would exist partly on Sensation partly on thought — to whom it is necessary that years should bring the philosophic Mind — such an one I consider yours and therefore it is necessary to your eternal Happiness that you not only drink this old Wine of Heaven, which I shall call the redigestion of our most ethereal Musings on Earth; but also increase in knowledge and know all things. I am glad to hear you are in a fair way for Easter — you will soon get through your unpleasent reading and then! — but the world is full of troubles and I have not much reason to think myself pesterd with many — I think Jane or Marianne has a better opinion of me than I deserve — for really and truly I do not think my Brothers illness connected with mine — you know more of the real Cause than they do nor have I any chance of being rack’d as you have been — You perhaps at one time thought there was such a thing as worldly happiness to be arrived at, at certain periods of time marked out, — you have of necessity from your disposition been thus led away — I scarcely remember counting upon any happiness — I look for it if it be not in the present hour, — nothing startles me beyond the moment. The setting sun will always set me to rights, or if a sparrow come before my window, I take part in its existence and pick about the gravel. The first thing that strikes me on hearing a misfortune having befallen another is this — ‘Well, it cannot be helped: he will have the pleasure of trying the resources of his spirit’ — and I beg now, my dear Bailey, that hereafter should you observe anything cold in me not to put it to the account of heartlessness, but abstraction — for I assure you I sometimes feel not the influence of a passion or affection during a whole week — and so long this sometimes continues, I begin to suspect myself, and the genuineness of my feelings at other times — thinking them a few barren tragedy tears.

Your affectionate friend, 
John Keats


Sunday, 20 September 2015

Poetic Essence: Keatsian fine excess and remembrance


These violent delights have violent ends
And in their triumph die, like fire and powder,
Which, as they kiss, consume.

~Shakespeare, Romeo and Juliet: Act II, Scene 6


Emma Bennett, Death & Co, 2008; Oil and French enamel on Canvas, 170 x 130 cm.
The music and beauty of memento mori
I am entirely in love with artist Emma Bennett’s mystical and poetic paintings, quietly glistening in the darkened melodies of vanitas and mono no aware—a silently powerful Floating World that is swooningly gorgeous. Her work takes my breath away.


Anne Vallayer-Coster, “Panaches de mer, lithophytes et coquilles (Still-Life with Tuft of Marine Plants, Shells and Corals),” Oil on Canvas, 1769, Musée du Louvre, Paris.
+

“In poetry I have a few axioms, and you will see how far I am from their center.

1st. I think poetry should surprise by a fine excess, and not by singularity; it should strike the reader as a wording of his own highest thoughts, and appear almost a remembrance.

2nd. Its touches of beauty should never be half-way, thereby making the reader breathless, instead of content. The rise, the progress, the setting of imagery should, like the sun, come natural to him, shine over him, and set soberly, although in magnificence, leaving him in the luxury of twilight.

But it is easier to think what poetry should be, than to write it. And this leads me to another axiom—That if poetry comes not as naturally as the leaves to a tree, it had better not come at all.

~John Keats, from a letter to John Taylor, February 27, 1818


Willem van AelstVase of Flowers with Pocket Watch
+

“The more I see her, the more I am convinced she is a very isolated figure. A man should never be that, not even a young one, for since reflection is essential to his development he must have come into contact with others. But for that reason a girl should rather not be interesting, for the interesting always contains a reflection upon itself, just as the interesting in art always gives you the artist too. A young girl who wants to please by being interesting really only succeeds in pleasing herself.”

The Seducer's Diary (part of his larger book Either/Or), by Søren Kierkegaard


Francesca Woodman


Wednesday, 27 May 2015

弔詭/弔念:Cioran and my fragmented poem (Chinese & English)


By all evidence we are in the world to do nothing.” ~Emil Cioran

The ideal life for a muser and a paresseuse would be: to dream in the absence of dreams, and to dream of the absence of dreams, in other words, to dream nothing at all. The grandest thing to muse upon, would be those intricately-woven, beautifully-entangled illusions of all there is, i.e. nothingness—all of it, that is all there is. It’s just that long and inevitably mundane process (with perhaps some specks of high drama) one has to go through, could seem interminable.

+

Some more words from Emil Cioran to further tickle me:

To live entirely without a goal! I have glimpsed this state, and have often attained it, without managing to remain there: I am too weak for such happiness.”

I don’t understand why we must do things in this world, why we must have friends and aspirations, hopes and dreams. Wouldn’t it be better to retreat to a faraway corner of the world, where all its noise and complications would be heard no more? Then we could renounce culture and ambitions; we would lose everything and gain nothing; for what is there to be gained from this world?

+

the Chinese original of this poem (titled 玉) was written in 1999,
English translation/re-composition (re-titled Celadon) was created in 2011-2


蒼白,是血的原色與美學的逆鱗。
他舌尖的蓮消蝕一如
右頰的月光
聲音是時間與蛇的舞姿
交纏蜿蜒的連綴
而生存,歌詠著水波紊亂
殞落著無性之魅
猩紅,似卵與熱的曲線
錯誤的春花秋月
頹萎之靡交合在古印度的菱鏡
天人於是註定了五衰
水面下的墜


Brett Whiteley, A Day at Bondi, 1984 // etching, black ink on white wove paper

Saturday, 10 May 2014

A little piece of philosophy I wrote for my love a decade ago...


*Chiliogon in Descartes’ and Leibniz’s Theories of Knowledge: What is a Chiliogon?

In the fourth Meditation, Descartes uses the example of a chiliogon (a polygon with a thousand equal sides) as a thought-experiment to prove that we have at least two approaches to knowledge: imagination and conception. The chiliogon example illustrates this important distinction by showing that while we are able to conceive (or to think of) a chiliogon, we are not able to truly imagine (or to visualise) one. Our mental representation of a chiliogon would either be closer to a 20 to 30-sided polygon, or a circle. However this does not mean we do not possess the concept of a chiliogon.

... I remark, in the first place, the difference that subsists between imagination and pure intellection [or conception]. For example, when I imagine a triangle I not only conceive (intelligo) that it is a figure comprehended by three lines, but at the same time also I look upon (intueor) these three lines as present by the power and internal application of my mind (acie mentis), and this is what I call imagining. But if I desire to think of a chiliogon, I indeed rightly conceive that it is a figure composed of a thousand sides, as easily as I conceive that a triangle is a figure composed of only three sides; but I cannot imagine the thousand sides of a chiliogon as I do the three sides of a triangle, nor, so to speak, view them as present [with the eyes of my mind]. (Descartes: Meditation VI)

In arguing that all things which “we clearly and distinctly perceive are true” (Meditations 83), Descartes attempts to understand how one can be led to make a false assertion. According to Descartes, one does not perceive everything around him distinctly, and yet one continues to make judgements based on his perceptions, regardless of whether they are clear or not. Although any assertion based upon a clear and distinct perception must be true, falsity can occur when one makes a judgement based on confused perceptions.

And although, in accordance with the habit I have of always imagining something when I think of corporeal things, it may happen that, in conceiving a chiliogon, I confusedly represent some figure to myself, yet it is quite evident that this is not a chiliogon, since it in no way differs from that which I would represent to myself, if I were to think of a myriogon, or any other figure of many sides; nor would this representation be of any use in discovering and unfolding the properties that constitute the difference between a chiliogon and other polygons. (Ibid.)




Leibniz also uses the example of a chiliogon in his metaphysics and epistemology, to illustrate the fourth division of knowledge, which shall be discussed later on. In his 1684 essay Meditations on Knowledge, Truth and Ideas, he sets out four divisions of knowledge. The first division is that all knowledge is either obscure or clear. Knowledge is obscure if it fails to provide its holder with enough information to identify the object of that knowledge, while clear knowledge is the opposite. [Knowledge is clear, therefore, when it makes it possible for me to recognise the thing represented. (p. 449)] His second division further sets clear knowledge into confused and distinct forms. Clear and distinct knowledge is that of which one is able to detail the features sufficiently to separate it from all others. According to Leibniz, we have such knowledge for “all concepts of which we have a nominal definition [nominalism asserts that abstract concepts, general terms, or universals have no independent existence but exist only as names], which is nothing but the enumeration of sufficient marks” (ibid). These sufficient marks refer to every detailed feature required to identify the substance or concept. The third division he claims is a sub-division of clear and distinct knowledge: it can either be adequate or inadequate. Clear and distinct knowledge can only be called adequate “when every ingredient that enters into a distinct concept is itself known distinctly, or when analysis is carried through to the end” (p. 250). Here Leibniz uses the example of gold to illustrate his argument: one may know the properties of gold well enough to separate it from other bodies and therefore possesses clear and distinct knowledge of gold. However, without carrying out an analysis to such an extent that every predicate of gold is understood distinctly, that clear and distinct knowledge of gold is still inadequate.

The fourth division is another sub-division within clear and distinct knowledge (independent of whether the knowledge is adequate or inadequate), which is the distinction between intuitive and symbolic knowledge. This division is employed when it comes to a complex concept. Here Leibniz uses the Cartesian example of a chiliogon to illustrate his fourth division of knowledge. While Descartes uses a chiliogon to explain the distinction between our two approaches to knowledge – imagination and conception (i.e. what we can imagine and what we can understand/conceive), Leibniz is not concerned with the ability to actually form a mental image (visualisation as imagination). For Leibniz, knowledge is intuitive when it is possible to perceive, clearly and distinctly, all of the parts within this complex concept. While knowledge is symbolic when one possesses clear and distinct knowledge of the entire concept, but fails to hold the same for all the individual parts of the complex whole. Leibniz's chiliogon aims to show how one can have knowledge which is clear and distinct in respect to the whole; yet also have knowledge of this object (a chiliogon) which is said to be symbolic, for it is impossible to think simultaneously of all the concepts involved in this extremely complex geometrical shape (p.450).

This is where Leibniz identifies the truth of an idea with the logical possibility of its existence, and falsity with an idea that contains a contradiction (p. 452). He attacks Descartes’ Cartesian position of establishing truth or falsity of a predication upon the distinctness and clarity of a perception. Leibniz claims that his precise definition and usage of clarity and distinctness are necessary in making useful the Cartesian axiom of “whatever I perceive clearly and distinctly in some thing is true, or may be predicated of it.” Leibniz also insists that an idea is not to be confused with an item of consciousness (a concept). An idea is the foundation of a concept (or an item of consciousness); in other words, concepts are produced by or founded on ideas.

Friday, 9 May 2014

Beauty, Pleasure, and Shelley's Poetry of Mimosa (a poem I adore)


It has been nine years since I finished my graduate studies in philosophy, and yet these areas still enthrall me as much as day one: (freely beautiful) objects versus (us the) subjects, aesthetic disinterestedness and perception —or consciousness— (how it is distinct from our ordinary consciousness), the metaphysical aspects of beauty etc.... And, here, how can I not love these words? “To a poet nothing can be useless. Whatever is beautiful and whatever is dreadful must be familiar to his imagination; he must be conversant with all that is awfully vast or elegantly little.”

Indeed, all that is awfully vast and elegantly little. I think I will write a poem on that.

*

Now, where the question is whether something is beautiful, we do not want to know, whether we, or anyone else, are, or even could be, concerned in the real existence of the thing, but rather what estimate we form of it on mere contemplation (intuition of reflection). … All one wants to know is whether the mere representation of the object is to my liking, no matter how indifferent I may be to the real existence of the object of this representation. It is quite plain that in order to say that the object is beautiful, and to show that I have taste, everything turns on the meaning which I can give to this representation, and not on any factor which makes me dependent on the real existence of the object.

~Immanuel Kant: Critique of Judgement, Book I, §2, 42-43.


… it is Kant’s identification of pleasure in the beautiful as pleasure in free beauty that leads him to claim that pleasure in the beautiful of itself does not generate an interest. For pleasure in free beauty is pleasure that is independent of any concepts under which the object is experienced, but an interest is pleasure in the instantiation of a concept, pleasure that the concept is instantiated in the object of one’s judgement.[...]

… the vital point concerning beauty is that the possession of the capacity to make pure judgements of taste and familiarity with its exercise does not imply as a matter of necessity the existence of an interest in experiencing freely beautiful objects … the capacity to experience pleasure of a certain kind does not necessarily go hand in hand with an interest in experiencing such pleasures… and pleasure in the beautiful is no exception to this general truth, being compatible with a negative interest in its object, i.e. displeasure at its existence. … a pure judgement of taste does not, of itself, generate an interest. 

~Malcolm Budd, ‘Delight in the Natural World: Kant on the Aesthetic Appreciation of Nature. Part II: Natural Beauty and Morality’ in British Journal of Aesthetics, Vol. 38, No. 2, April 1998.

+++

... the early writers are in possession of nature, and their followers of art; that the first excel in strength and invention, and the latter in elegance and refinement. (...) To a poet nothing can be useless. Whatever is beautiful and whatever is dreadful must be familiar to his imagination; he must be conversant with all that is awfully vast or elegantly little. (...) His character requires that he estimate the happiness and misery of every condition, observe the power of all the passions in all their combinations, and trace the changes of the human mind, (...) and rise to general and transcendental truths, which will always be the same. (...) that his style may be worthy of his thoughts, must by incessant practice familiarise to himself every delicacy of speech and grace of harmony.

~Samuel Johnson, The History of Rasselas, Prince Of Abyssinia, Chapter X: “A Dissertation Upon Poetry


A word is a bud attempting to become a twig. How can one not dream while writing? It is the pen which dreams. The blank page gives the right to dream. /.../ 
I am a dreamer of words, of written words. I think I am reading; a word stops me. I leave the page. The syllables of the word begin to move around. Stressed accents begin to invert. The word abandons its meaning like an overload which is too heavy and prevents dreaming. Then words take on other meanings as if they had the right to be young. And the words wander away, looking in the nooks and crannies of vocabulary for new company, bad company.

~Gaston Bachelard, La poétique de la rêverie (The Poetics of Reverie), 1960.


A special kind of beauty exists which is born in language, of language, and for language. /.../ Literary imagination is an aesthetic object offered by a writer to a lover of books.

~Ibid, “A Retrospective Glance at the Lifework of a Master of Books” in Fragments of a Poetics of Fire, 1988.



Shelley, fair copy of A Defence of Poetry, 1821.

The Sensitive Plant, by Percy Bysshe Shelley

PART 1.

A Sensitive Plant in a garden grew,
And the young winds fed it with silver dew,
And it opened its fan-like leaves to the light.
And closed them beneath the kisses of Night.

And the Spring arose on the garden fair,
Like the Spirit of Love felt everywhere;
And each flower and herb on Earth’s dark breast
Rose from the dreams of its wintry rest.

But none ever trembled and panted with bliss
In the garden, the field, or the wilderness,
Like a doe in the noontide with love’s sweet want,
As the companionless Sensitive Plant.

The snowdrop, and then the violet,
Arose from the ground with warm rain wet,
And their breath was mixed with fresh odour, sent
From the turf, like the voice and the instrument.

Then the pied wind-flowers and the tulip tall,
And narcissi, the fairest among them all,
Who gaze on their eyes in the stream’s recess,
Till they die of their own dear loveliness;

And the Naiad-like lily of the vale,
Whom youth makes so fair and passion so pale
That the light of its tremulous bells is seen
Through their pavilions of tender green;

And the hyacinth purple, and white, and blue,
Which flung from its bells a sweet peal anew
Of music so delicate, soft, and intense,
It was felt like an odour within the sense;

And the rose like a nymph to the bath addressed,
Which unveiled the depth of her glowing breast,
Till, fold after fold, to the fainting air
The soul of her beauty and love lay bare:

And the wand-like lily, which lifted up,
As a Maenad, its moonlight-coloured cup,
Till the fiery star, which is its eye,
Gazed through clear dew on the tender sky;

And the jessamine faint, and the sweet tuberose,
The sweetest flower for scent that blows;
And all rare blossoms from every clime
Grew in that garden in perfect prime.

And on the stream whose inconstant bosom
Was pranked, under boughs of embowering blossom,
With golden and green light, slanting through
Their heaven of many a tangled hue,

Broad water-lilies lay tremulously,
And starry river-buds glimmered by,
And around them the soft stream did glide and dance
With a motion of sweet sound and radiance.

And the sinuous paths of lawn and of moss,
Which led through the garden along and across,
Some open at once to the sun and the breeze,
Some lost among bowers of blossoming trees,

Were all paved with daisies and delicate bells
As fair as the fabulous asphodels,
And flow’rets which, drooping as day drooped too,
Fell into pavilions, white, purple, and blue,
To roof the glow-worm from the evening dew.

And from this undefiled Paradise
The flowers (as an infant’s awakening eyes
Smile on its mother, whose singing sweet
Can first lull, and at last must awaken it),

When Heaven’s blithe winds had unfolded them,
As mine-lamps enkindle a hidden gem,
Shone smiling to Heaven, and every one
Shared joy in the light of the gentle sun;

For each one was interpenetrated
With the light and the odour its neighbour shed,
Like young lovers whom youth and love make dear
Wrapped and filled by their mutual atmosphere.

But the Sensitive Plant which could give small fruit
Of the love which it felt from the leaf to the root,
Received more than all, it loved more than ever,
Where none wanted but it, could belong to the giver,—

For the Sensitive Plant has no bright flower;
Radiance and odour are not its dower;
It loves, even like Love, its deep heart is full,
It desires what it has not, the Beautiful!

The light winds which from unsustaining wings
Shed the music of many murmurings;
The beams which dart from many a star
Of the flowers whose hues they bear afar;

The plumed insects swift and free,
Like golden boats on a sunny sea,
Laden with light and odour, which pass
Over the gleam of the living grass;

The unseen clouds of the dew, which lie
Like fire in the flowers till the sun rides high,
Then wander like spirits among the spheres,
Each cloud faint with the fragrance it bears;

The quivering vapours of dim noontide,
Which like a sea o’er the warm earth glide,
In which every sound, and odour, and beam,
Move, as reeds in a single stream;

Each and all like ministering angels were
For the Sensitive Plant sweet joy to bear,
Whilst the lagging hours of the day went by
Like windless clouds o’er a tender sky.

And when evening descended from Heaven above,
And the Earth was all rest, and the air was all love,
And delight, though less bright, was far more deep,
And the day’s veil fell from the world of sleep,

And the beasts, and the birds, and the insects were drowned
In an ocean of dreams without a sound;
Whose waves never mark, though they ever impress
The light sand which paves it, consciousness;

(Only overhead the sweet nightingale
Ever sang more sweet as the day might fail,
And snatches of its Elysian chant
Were mixed with the dreams of the Sensitive Plant);--

The Sensitive Plant was the earliest
Upgathered into the bosom of rest;
A sweet child weary of its delight,
The feeblest and yet the favourite,
Cradled within the embrace of Night.

PART 2.

There was a Power in this sweet place,
An Eve in this Eden; a ruling Grace
Which to the flowers, did they waken or dream,
Was as God is to the starry scheme.

A Lady, the wonder of her kind,
Whose form was upborne by a lovely mind
Which, dilating, had moulded her mien and motion
Like a sea-flower unfolded beneath the ocean,

Tended the garden from morn to even:
And the meteors of that sublunar Heaven,
Like the lamps of the air when Night walks forth,
Laughed round her footsteps up from the Earth!

She had no companion of mortal race,
But her tremulous breath and her flushing face
Told, whilst the morn kissed the sleep from her eyes,
That her dreams were less slumber than Paradise:

As if some bright Spirit for her sweet sake
Had deserted Heaven while the stars were awake,
As if yet around her he lingering were,
Though the veil of daylight concealed him from her.

Her step seemed to pity the grass it pressed;
You might hear by the heaving of her breast,
That the coming and going of the wind
Brought pleasure there and left passion behind.

And wherever her aery footstep trod,
Her trailing hair from the grassy sod
Erased its light vestige, with shadowy sweep,
Like a sunny storm o’er the dark green deep.

I doubt not the flowers of that garden sweet
Rejoiced in the sound of her gentle feet;
I doubt not they felt the spirit that came
From her glowing fingers through all their frame.

She sprinkled bright water from the stream
On those that were faint with the sunny beam;
And out of the cups of the heavy flowers
She emptied the rain of the thunder-showers.

She lifted their heads with her tender hands,
And sustained them with rods and osier-bands;
If the flowers had been her own infants, she
Could never have nursed them more tenderly.

And all killing insects and gnawing worms,
And things of obscene and unlovely forms,
She bore, in a basket of Indian woof,
Into the rough woods far aloof,--

In a basket, of grasses and wild-flowers full,
The freshest her gentle hands could pull
For the poor banished insects, whose intent,
Although they did ill, was innocent.

But the bee and the beamlike ephemeris
Whose path is the lightning's, and soft moths that kiss
The sweet lips of the flowers, and harm not, did she
Make her attendant angels be.

And many an antenatal tomb,
Where butterflies dream of the life to come,
She left clinging round the smooth and dark
Edge of the odorous cedar bark.

This fairest creature from earliest Spring
Thus moved through the garden ministering
Mi the sweet season of Summertide,
And ere the first leaf looked brown—she died!

PART 3.

Three days the flowers of the garden fair,
Like stars when the moon is awakened, were,
Or the waves of Baiae, ere luminous
She floats up through the smoke of Vesuvius.

And on the fourth, the Sensitive Plant
Felt the sound of the funeral chant,
And the steps of the bearers, heavy and slow,
And the sobs of the mourners, deep and low;

The weary sound and the heavy breath,
And the silent motions of passing death,
And the smell, cold, oppressive, and dank,
Sent through the pores of the coffin-plank;

The dark grass, and the flowers among the grass,
Were bright with tears as the crowd did pass;
From their sighs the wind caught a mournful tone,
And sate in the pines, and gave groan for groan.

The garden, once fair, became cold and foul,
Like the corpse of her who had been its soul,
Which at first was lovely as if in sleep,
Then slowly changed, till it grew a heap
To make men tremble who never weep.

Swift Summer into the Autumn flowed,
And frost in the mist of the morning rode,
Though the noonday sun looked clear and bright,
Mocking the spoil of the secret night.

The rose-leaves, like flakes of crimson snow,
Paved the turf and the moss below.
The lilies were drooping, and white, and wan,
Like the head and the skin of a dying man.

And Indian plants, of scent and hue
The sweetest that ever were fed on dew,
Leaf by leaf, day after day,
Were massed into the common clay.

And the leaves, brown, yellow, and gray, and red,
And white with the whiteness of what is dead,
Like troops of ghosts on the dry wind passed;
Their whistling noise made the birds aghast.

And the gusty winds waked the winged seeds,
Out of their birthplace of ugly weeds,
Till they clung round many a sweet flower’s stem,
Which rotted into the earth with them.

The water-blooms under the rivulet
Fell from the stalks on which they were set;
And the eddies drove them here and there,
As the winds did those of the upper air.

Then the rain came down, and the broken stalks
Were bent and tangled across the walks;
And the leafless network of parasite bowers
Massed into ruin; and all sweet flowers.

Between the time of the wind and the snow
All loathliest weeds began to grow,
Whose coarse leaves were splashed with many a speck,
Like the water-snake’s belly and the toad’s back.

And thistles, and nettles, and darnels rank,
And the dock, and henbane, and hemlock dank,
Stretched out its long and hollow shank,
And stifled the air till the dead wind stank.

And plants, at whose names the verse feels loath,
Filled the place with a monstrous undergrowth,
Prickly, and pulpous, and blistering, and blue,
Livid, and starred with a lurid dew.

And agarics, and fungi, with mildew and mould
Started like mist from the wet ground cold;
Pale, fleshy, as if the decaying dead
With a spirit of growth had been animated!

Spawn, weeds, and filth, a leprous scum,
Made the running rivulet thick and dumb,
And at its outlet flags huge as stakes
Dammed it up with roots knotted like water-snakes.

And hour by hour, when the air was still,
The vapours arose which have strength to kill;
At morn they were seen, at noon they were felt,
At night they were darkness no star could melt.

And unctuous meteors from spray to spray
Crept and flitted in broad noonday
Unseen; every branch on which they alit
By a venomous blight was burned and bit.

The Sensitive Plant, like one forbid,
Wept, and the tears within each lid
Of its folded leaves, which together grew,
Were changed to a blight of frozen glue.

For the leaves soon fell, and the branches soon
By the heavy axe of the blast were hewn;
The sap shrank to the root through every pore
As blood to a heart that will beat no more.

For Winter came: the wind was his whip:
One choppy finger was on his lip:
He had torn the cataracts from the hills
And they clanked at his girdle like manacles;

His breath was a chain which without a sound
The earth, and the air, and the water bound;
He came, fiercely driven, in his chariot-throne
By the tenfold blasts of the Arctic zone.

Then the weeds which were forms of living death
Fled from the frost to the earth beneath.
Their decay and sudden flight from frost
Was but like the vanishing of a ghost!

And under the roots of the Sensitive Plant
The moles and the dormice died for want:
The birds dropped stiff from the frozen air
And were caught in the branches naked and bare.

First there came down a thawing rain
And its dull drops froze on the boughs again;
Then there steamed up a freezing dew
Which to the drops of the thaw-rain grew;

And a northern whirlwind, wandering about
Like a wolf that had smelt a dead child out,
Shook the boughs thus laden, and heavy, and stiff,
And snapped them off with his rigid griff.

When Winter had gone and Spring came back
The Sensitive Plant was a leafless wreck;
But the mandrakes, and toadstools, and docks, and darnels,
Rose like the dead from their ruined charnels.

CONCLUSION.

Whether the Sensitive Plant, or that
Which within its boughs like a Spirit sat,
Ere its outward form had known decay,
Now felt this change, I cannot say.

Whether that Lady’s gentle mind,
No longer with the form combined
Which scattered love, as stars do light,
Found sadness, where it left delight,

I dare not guess; but in this life
Of error, ignorance, and strife,
Where nothing is, but all things seem,
And we the shadows of the dream,

It is a modest creed, and yet
Pleasant if one considers it,
To own that death itself must be,
Like all the rest, a mockery.

That garden sweet, that lady fair,
And all sweet shapes and odours there,
In truth have never passed away:
’Tis we, ’tis ours, are changed; not they.

For love, and beauty, and delight,
There is no death nor change: their might
Exceeds our organs, which endure

No light, being themselves obscure.


Mimosa acustistipula by Klei Sousa, Brazil (winner of 2012 Margaret Flockton Award for Excellence in Scientific Botanical Illustration). 
*via Margaret Flockton Award


Wednesday, 28 November 2012

Words, Poems, Reveries, Muse


Yamanoue no Okura, “A Lament on the Evanescence of Life”

What we must accept
  as we journey through the world
Is that time will pass
  like the waters of a stream;
in countless numbers,
in relentless succession,
it will besiege us
  with assaults we must endure.
They would not detain
  the period of their bloom
when, as maidens will,
they who were then maidens
  encircled their wrists
    with gemmed bracelets from Cathay,
and took their pleasure
  frolicking hand in hand
    with their youthful friends.
So the months and years went by,
and when did it fall –
that sprinkling of wintry frost
  on glistening hair
    as black as leopard flower seeds?
And whence did they come –
those wrinkles that settled in,
marring the smoothness
  of blushing pink faces?
Was it forever,
the kind of life those others led –
those stalwart men,
who, as fine young men will do,
girded at their waists
  sharp swords, keen-bladed weapons,
took up hunting bows,
clasped them tight in their clenched fists,
placed on red horses
  saddles fashioned of striped hemp,
climbed onto their steeds,
and rode gaily here and there?
they were not many,
those nights when the fine young men
  pushed open the doors,
the plank doors of the chamber
  where the maidens slept,
groped their way close to their loves,
and slept with their arms
  intertwined with gemlike arms.
Yet already now
  those who were maidens and youths
    must use walking sticks,
and when they walk over there,
others avoid them,
and when they walk over here,
others show distaste.
Such is life, it seems, for the old.
Precious though life is,
it is beyond our power
  to stay the passing of time.

(Translated by Steven D. Carter)

***

*A poem I read back in July, which instantly drew me in with its mysterious strength and powerful imagery. (Re-reading it after a discussion with David about Monet's artistic treatment of water and the place Giverny, and yes, I still love it - it glistens with a sense of transience in beauty and anguished sadness for Eternal Recurrence.)

“The Rose-Way in Giverny,” by Virginia Konchan

And in the reticulate distance
the cued inertia of Lucifer
astounds. Our feet bleed:
buoyant, the body at its task.
What you wanted was what I 
wanted-slant of sun to the left,
twinkling of civilization elsewise;
and the moon (whelp of history)
to our backs, all come-hither
and dream. Motion understood 
is philosophy deferred: peace;
the felt pathos of space and time.
Look, darling, at the establishing
shot. It's downright Biblical,
this thrown-together vista,
world upon world without end.

***

“Without any wind blowing, the sheer weight of a raindrop, shining in parasitic luxury on a cordate leaf, caused its tip to dip, and what looked like a globule of quicksilver performed a sudden glissando down the centre vein, and then, having shed its bright load, the relieved leaf unbent. Tip, leaf, dip, relief — the instant it all took to happen seemed to me not so much a fraction of time as a fissure in it, a missed heartbeat, which was refunded at once by a patter of rhymes: I say 'patter' intentionally, for when a gust of wind did come, the trees would briskly start to drip all together in as crude an imitation of the recent downpour as the stanza I was already muttering resembled the shock of wonder I had experienced when for a moment heart and leaf had been one.”

“I confess I do not believe in time. I like to fold my magic carpet, after use, in such a way as to superimpose one part of the pattern upon another. Let visitors trip. And the highest enjoyment of timelessness—in a landscape selected at random—is when I stand among rare butterflies and their food plants. This is ecstasy, and behind the ecstasy is something else, which is hard to explain. It is like a momentary vacuum into which rushes all that I love. A sense of oneness with sun and stone. A thrill of gratitude to whom it may concern—to the contrapuntal genius of human fate or to tender ghosts humoring a lucky mortal.”

—Vladimir Nabakov, Speak, Memory

***

While under the bridges
Of embrace expire
Eternal tired tidal eyes

The night is a clock chiming
The days go by not I

Love elapses like the river
Love goes by
Poor life is indolent
And expectation always violent

The night is a clock chiming
The days go by not I

The days and equally the weeks elapse
The past remains the past
Love remains lost
Under Mirabeau Bridge the river slips away

The night is a clock chiming
The days go by not I

-Guillaume Apollinaire

Julien Dillens, Marbre, Figura tombale - Femme au bouquet (1885-1889), Musées Royaux des Beaux-Arts de Belgique
***

my love for you makes you ancient
to me. my greatest wish would be
that I were to you,

ancient, too. that looking upon
each other, the waters of old rome
would be seen trickling beneath our
feet, not

that we would live forever, but that
we already have.

—from a poem by Ricky Garni

***

"He seeks life where it is to be found: in all that is most delicate, in the folds of things."
...
-Hugo von Hofmannsthal, Andreas, 1932

***

As Distant Music, Obscurely, or But Half Revealed...

During this state of repose, he took his station winter and summer by the stove, looking through the window at the old tower of Lobenicht, not that he could be said properly to see it, but the tower rested upon his eye as distant music on the ear - obscurely, or but half revealed to the consciousness. No words seem forcible enough to express his sense of the gratification which he derived from his old tower, when seen under the circumstances of twilight and quiet reverie... At length some poplars in a neighboring garden shot up to such a height as to obscure the tower, upon which Kant became very uneasy and restless, and at length found himself positively unable to pursue his evening meditiations. Fortunately, the proprietor of the garden was a very considerate and obliging person, who had, besides, a high regard for Kant, and accordingly, upon a presentation of the case being made to him, he gave orders that the poplar should be cropped. Kant recovered his equanimity, and once more found himself able to pursue his twilight meditations in peace.

Thomas de Quincey — The Last Days of Immanuel Kant — via the liner notes for Gavin Bryars' After the Requiem.

***

My sky
interchanges with yours,
so does my dove
now
it flies over yours,
I see two shadows
falling
in
the oatfield
We look with
each other’s eyes,
we find
a place:
rain
we say
like a story
the half-sentence
green,
I hear:
Your mouth
with the speech
of birds
carries twigs and feathers
up to my brow

—Johannes Bobrowski

Sappho
***

Part One...

"Any great realization is only half completed in the brain's pool of light; the other half is formed in the dark soil of our innermost being, and above all it is a state of the soul on whose furthest tip the thought sits perched, like a flower..."

~ Robert Musil, Young Torless

***

Suddenly, softly, as if a breath breathed
On the pale wall, a magical apparition,
The shadow of the jasmine, branch and blossom!

It was not there, it is there, in a perfect image;
And all is changed. It is like a memory lost
Returning without a reason into the mind...

And it seems to me that the beauty of the shadow
Is more beautiful than the flower; a strange beauty,
Pencilled and silently deepening to distinctness.

As a memory stealing out of the mind's slumber,
A memory floating up from a dark water,
Can be more beautiful than the thing remembered.

~ Laurence Binyon (1869-1943)

***

On almost the incendiary eve
When at your lips and keys,
Locking, unlocking, the murdered strangers weave……..
On almost the incendiary eve
Of deaths and entrances,
When near and strange wounded on London’s waves
Have sought your single grave,
One enemy, of many, who knows well
Your heart is luminous
In the watched dark, quivering ….

— From Deaths & Entrances: Dylan Thomas

***

EN:TRANCES

What is the allure and attraction which so invites the photographer to capture entrances?
I feel it strongly and I cannot adequately explain it- through the last two decades as a semi-serious photographer I am drawn to capture the magic of what may lay beyond. The other, the secret, the forbidden—perhaps even the sexual or inticingly erotic?
Closed doors represent a world where we need use our imagination to its fullest. We see the promise of new colour and new experience—a closed glimpse of the exotic ‘other’ life we wish to inhabit. (via Lushlight)

***

且也相與吾之耳矣,庸詎知吾所謂吾之乎?且汝夢為鳥而厲乎天,夢為魚而沒於淵。不識今之言者,其覺者乎,其夢者乎?造適不及笑,獻笑不及排,安排而去化,乃入於寥天一。
(況且人們交往總借助形骸而稱述自我,又怎麼知道我所稱述的軀體一定就是我呢?而且你夢中變成鳥便振翅直飛藍天,你夢中變成魚便搖尾潛入深淵。不知道今天我們說話的人,算是醒悟的人呢,還是做夢的人呢?心境快適卻來不及笑出聲音,表露快意發出笑聲卻來不及排解和消洩,安於自然的推移而且忘卻死亡的變化,於是就進入到寂寥空虛的自然而渾然成為一體。)

~莊子內篇<大宗師>;張耿光釋義

***

荀子性惡篇:「人之性惡,其善者偽也。今人之性,生而有好利焉,順是,故爭奪生而辭讓亡焉;生而有疾惡焉,順是,故殘賊生而忠信亡焉;生而有耳目之欲,有好聲色焉,順是,故淫亂生而禮義文理亡焉。然則從人之性,順人之情,必出於爭奪,合於犯分亂理,而歸於暴,故必將有師法之化,禮義之道,然後出於辭讓,合於文理,而歸於治。用此觀之,然則,人之性惡,明矣。其善者偽也。」

***

金剛經:「一切有為法,如夢幻泡影,如露亦如電,應作如是觀。」

"How should he explain it? As in the sky: Stars, darkness, a lamp, a phantom, dew, a bubble. A dream, a flash of lightning, and a cloud-thus we should look upon the world (all that was made). Thus he should explain; therefore it is said: He should explain."

~Vajracchedikā Prajñāpāramitā Sūtra, or Diamond-Cutter (from Prajnaparamita/ Perfection of Wisdom genre), English translations by E.B. Cowell, F. Max Mulller, and J. Takakusu.

***

One of my very favourite performances of Svetlana Zakharova: her mystery, her sensuality, her musicality and the suspenseful poetry... This personal love affair of mine is ongoing, and only growing stronger (I am led-in hands and heart-and "possessed" by such passion for this poetic muse). She takes my breath away.

"...[a beauty which] is a consummate example of poetic inspiration, eliciting from the poet's soul a sigh which is at once the poem itself-Dante's response to Beatrice's presence-and a resigned acknowledgement of her transcendent otherness." (Many thanks to Leanne & Cassandra for this.)

The Body of Beatrice, by Robert P. Harrison

Tuesday, 4 September 2012

An early poem of mine, and Georges Bataille's words...


*About that lone rose flowering in snow, in the deep of winter, flushed and intoxicated with foolishly drunken ecstasy... Those flickering, dying flames setting her ablaze...*

The frozen time, stagnated, you are
the language, flowing for ever. You are
blinded by the black mists. There is a dim light, tinkling.
But seeing through your eyes,
the world is swooning and blurred.
A flower dies in the blink of an eye, and
a flower blooms in the withered twilight.
...... 流光

*     *     *



"And I think that in literature we can see the human perspective in its entirety, because literature doesn't permit us to live without seeing human nature under its most violent aspect. [...] And finally, it's literature that makes it possible for us to perceive the worst and learn how to confront it, how to overcome. In short, a man who plays finds in the game the force to overcome what the game contains of horror."


The night is my nudity
the stars are my teeth
I throw myself among the dead
dressed in white sunlight

~Georges Bataille, "I throw myself among the dead," from The Impossible




Monday, 23 July 2012

That which speaks to me these days...


視之不見,名曰微;聽之不聞,名曰希;搏之不得,名曰夷。此三者,不可 致詰,故混而為一。其上不皎,其下不昧,繩繩兮不可名,複歸于物。是謂無狀之狀,無物之象,是謂惚恍。迎之不見其首,隨之不見其后。執古之道,以御今 之有。能知古始,是謂道紀。

---《道德經:十四章》

"Look, and it can’t be seen. Listen, and it can’t be heard. Reach, and it can’t be grasped. Above, it isn’t bright. Below, it isn’t dark. Seamless, unnamable, it returns to the realm of nothing. Form that includes all forms, image without an image, subtle, beyond all conception. Approach it and there is no beginning; follow it and there is no end. You can’t know it, but you can be it, at ease in your own life. Just realize where you come from: this is the essence of wisdom." 

---Tao Te Ching, Chapter xiv


故常無欲,以觀其妙;常有欲,以觀其徼。此兩者同出而異名,同謂之玄。玄 之又玄,眾妙之門。

---《道德經:一章》

Very Advaita Vedanta...
"One experiences without Self to sense the World,
And experiences with Self to understand the World.
The two experiences are the same within Tao;
They are distinct only within the World.
Neither experience conveys Tao
Which is infinitely greater and more subtle than the World."

---Tao Te Ching, Chapter i

*          *          *

"... So what happens? I am clinging not to you, but to the idea, to something which will help me to escape from myself. You may be attached to an experience, to an incident, which has given you great excitement, a great sense of elation, a sense of power, a sense of safety and you are clinging to that. That experience, which you have had, what is it? That experience is registered in the mind and you hold it. That something you are holding on to is dead and you also are becoming dead. If you see all this, without any direction, without any motive, just observe it, then you will see that insight shows the whole thing as on a map. When once there is that insight the thing disappears completely, you are not attached."

---Jiddu Krishnamurti, On Attachment

Some thoughts...
D: What a remarkable insight. The mind creates the illusion of existence which creates the 'grasping'. The mind is the trickster that deludes one from knowing that the one collective self is that which is infinite - that which alone exists. Everything else is noise.
Poesis: The more I get into Krishnamurti the more profoundly I "feel" his words - it's really remarkable.
Time is ceaselessly passing, like a running brook, as T.S. Eliot's poem "but that which is only living can only die" - after the mind's illusion of dead/dying experience "having shed its bright load, the relieved leaf unbent." (Nabakov) But then according to D time does not exist!
"...the end precedes the beginning,
And the end and the beginning were always there
Before the beginning and after the end.
And all is always now."
They were always there, and never there. Since 'all is always now', the need of grasping ceases to be. Everything else is noise. Hooray.

"It is astonishingly beautiful and interesting, how thought is absent when you have an insight. ... It is only when the mind is not operating mechanically in the structure of thought that you have an insight."

---Jiddu Krishnamurti

"You know, to love is to be free; both parties are free. Where there is the possibility of pain, where there is the possibility of suffering in love, it is not love, it is merely a subtle form of possession, of acquisitiveness. [...] So each struggle for comfort, for encouragement, really but betrays the lack of inward richness; and therefore an action separate, apart from the other individual naturally creates disturbance, pain and suffering; and one individual has to suppress what he really feels in order to adjust himself to the other. In other words, this constant repression, brought about by so-called love, destroys the two individuals. In that love there is no freedom; it is merely a subtle bondage." An enlightened ideal, perhaps?

---Jiddu Krishnamurti, The Book of Life

‎"So the 'me' is the creator of that emptiness. The 'me' is the empty; the 'me' is a self-enclosing process in which we are aware of that extraordinary loneliness. So being aware of that, we are trying to run away through various forms of identification. These identifications we call fulfillments. Actually, there is no fulfillment because mind, the 'me', can never fulfill; it is the very nature of the 'me' to be self-enclosing. [...] this ache of emptiness is extraordinarily strong. We do anything to escape from it. Any illusion is sufficient, and that is the source of illusion. Mind has the power to create illusion. And as long as we do not understand that aloneness, that state of self-enclosing emptiness - do what you will, seek whatever fulfillment you will - there is always that barrier which divides, which knows no completeness."
"That intelligent, integrated state is aloneness. When the observer is the observed, then it is the integrated state. And in that aloneness, in that state of being completely alone, full, when the mind is not seeking anything, neither seeking reward nor avoiding punishment, when the mind is truly still, not seeking, not groping, only then, that which is not measured by the mind comes into being."

---On Sorrow and Aloneness, Jiddu Krishnamurti talk, February 3, 1952
(See the full article of Krishnamurti's talk on fulfillment and aloneness here.)

*          *          *

"The greatest gains and values are farthest from being appreciated. We easily come to doubt if they exist. We soon forget them. They are the highest reality. Perhaps the facts most astounding and most real are never communicated by man to man. The true harvest of my daily life is somewhat as intangible and indescribable as the tints of morning or evening. It is a little star-dust caught, a segment of the rainbow which I have clutched."

---Walden, by Henry David Thoreau

Poesis: 雖然眼睛看不見風,但風卻是存在的:聽得見,感受得著,在雲的舞姿裡觀察得到,當它吹在髮梢與樹葉的瞬間,亦能得見。

*          *          *

I broke your heart.
Now barefoot I tread
on shards.
---------------------------------------------
If there is something to desire,
there will be something to regret.
If there is something to regret,
there will be something to recall.
If there is something to recall,
there was nothing to regret.
If there was nothing to regret,
there was nothing to desire.

— both poems by Vera Pavlova, (translated by Steven Seymour)

“Remembering is only a new form of suffering.” — Charles Baudelaire

Some response...
Poesis: But then suffering is no different in its essence from absence of suffering, and pleasure no different from absence of it. Following this logic, remembering is no different from forgetting, hence 'forgetting is also only a new form of suffering.' Love is the greatest illusion in the apparent world of individuation. (What random streams of consciousness at midnight...)

*          *          *

Whatever is dependently co-arisen
That is explained to be emptiness.
That, being a dependent designation,
Is itself the middle way.

—Nagarjuna, Mūlamadhyamakakārikā 24:18

Whatever is impermanent is subject to change. 
Whatever is subject to change is subject to suffering.

—The Buddha

Poesis: All of this is nothingness. "There is no difference between samsara and nirvana." Nagarjuna my hero!

*          *          *

"The suffering in these poems remains intact; it is neither resolved nor negated. What happens for the most part is, the poems dissolve, finally, into the cream of the physical world. If negative capability works at all, it works in reverse, a kind of negative negative capability—which would make it positive—where very real anxiety and irritability over mystery and doubt enable the poet—no, propel him—into the world of the eye, the pure perceptual habit that checks all cognitive drives, not before they’ve begun but after they’ve begun, and done their damage. [...] —until it seems that perpetual fear is a propellant into the innocent, fearless, and vulnerable world of the senses. So that the poet paralyzed with fear lying in a hammock on a beautiful day—unhappy man in a happy world—does not suffer any less when he looks around him; he does not cease to suffer, he only ceases to try to understand."

(Read Mary Ruefle's full essay 'On Fear' here.)

*          *          *

「荼蘼—韶華勝極」「開到荼蘼花事了,塵煙過,知多少?」
~《紅樓夢》<壽怡紅群芳開夜宴>
「一從梅粉褪殘妝,塗抹新紅上海棠;開到荼蘼花事了,絲絲天棘出莓牆。」~宋, 王淇春 <暮遊小園>
佛說:「一切有為法,儘是因緣合和,緣起時起,緣盡還無,不外如是。」

Self Portrait by Francesca Woodman
Woodman’s interest in self-presentation—and self-preservation—emerges even in a note written around the time of her first suicide attempt. “I finally managed,” she explains, “to try to do away with myself, as neatly and concisely as possible…. I would rather die young leaving various accomplishments, some work, my friendship with you, and some other artifacts intact, instead of pell-mell erasing all of these delicate things.” Woodman reverses the traditional terms of the arrangement: death, like photography, is simply a series of chemical reactions. Living is “erasing”; dying a way of ensuring that what was will continue to be, of fixing certain things in place. [...] ...her long exposures as a portrait of “legs—and time.” Her wording recalls a statement issued by early photographer William H. Fox Talbot in the 1830s, when he praised the infant medium’s ability to document “the injuries of time.” 
 ---by Elizabeth Gumport, via New York Review of Books

Indian religious philosopher, thinker and spiritual teacher, Jiddu Krishnamurti (1895-1985)

"There is something haunting in the light of the moon; it has all the dispassionateness of a disembodied soul, and something of its inconceivable mystery." ---Joseph Conrad, Lord Jim

(*image: Nakazora n°983, by 山本昌男 Masao Yamamoto, 2004.)

Friday, 8 June 2012

On self, integrity, and acharya


Visualise a wooden stick (self) that is used to stir up the fire and eventually is consumed entirely and disappears in the Great Fire (Self)...

To study Buddhism is to study the self 
to study the self is to forget the self
to forget the self is to become enlightened by all things
to be enlightened by all things is to destroy the barrier between one's self and others.

-- Dogen Zenji

*From the comment on Peony's article 'under a flame tree (with you & confucius)' - thank you!


It is wonderfully attractive (and admirable) to be a fully-enlightened being, one who has "realised" and unafraid of leaving this world of sam sara behind. But what I find truly precious and rare, is to have realised and transcended, whilst still be able to surrender to this world and play whatever role on earth that you are ordained to play -- one's responsibility, in the truest form of "trust."

And to be an acharya: one who practises what one preaches -- there is truth in life, and it is the light and clarity of life, it is integrity, which cannot be further away from an intoxicated, pompous view of one's self. To have enough courage -- a Bodhisattva, effectively. One who has already been lifted but chooses to remain, with compassion, wisdom, and kindness (this reminds me of Su Dongpo in a way). But then, with no struggling, no striving, no conflicts, like all that melts and disappears in the fire. In the end even the fire itself will remain no longer. With full knowledge of this, and still walk the path. With full knowledge that you will be betrayed, and still love (thinking of Jesus, and Odette from Swan Lake).

There is, in the end, nothing to fill the empty cup with anymore, for the cup has already been smashed.


To look at the world with a smile.

Friday, 16 March 2012

Something old, something new...

When too much is not enough…

A gesture can initiate a tumultuously poetic universe
That silk tassel tickling along her spine
A jade disc resting on Kundalini’s sacrum
He covers her face with the black velvet of the night, of her hair
Pearls of the mountain, softly spoken,
Whispering songs to his muse, inside of his muse,
Melodies between the arches of two crescent moons
Vertebrae, ah vertebrae under translucent mousseline
Of her vein and of her skin
Of his heart and of

his poetry


*                    *                    *                    *




蒼白,是血的原色與美學的逆鱗。
他舌尖的蓮消蝕一如
右頰的月光
聲音是時間與蛇的舞姿
交纏蜿蜒的連綴
而生存,歌詠著水波紊亂
殞落著無性之魅
猩紅,似卵與熱的曲線
錯誤的春花秋月
頹萎之靡交合在古印度的菱鏡
天人於是註定了五衰
水面下的墜



Celadon

Paleness, the primary colour of blood,
aesthetics of one disobedient scale under the Dragon’s throat.
A single lotus on the tip of his tongue eclipses as if
awash with moonbeam on his right cheek.
Voices unfurl in the choreographed, lethargic wanting
between Time and Serpent,
movements interwoven of musical trills―
winding, meandering, murmuring.
And existence, an ode to unquiet rippling, to violent waters,
perishing allures of an androgyne.
Scarlet blood, resembling the curve of an embryo and of heat

I mistake those spring flowers and autumn moon
for the decadently beautiful unison mirrored in ancient India
And angels are thus destined to decline,
falling under the water surface.
Celadon


*                    *                     *                    *


死亡美學(獻詩三島之金閣)

戰後的廢墟,重建
赭色小提琴喤泣聲線
金箔剝蝕的蒸氣與躁動的香

月華清明塗抹石橋
一如滌淨生的 死亡的確知
我兀自佇立文字的金閣
美學修長的眼睫投影
蔭翳,光正自盡。

顫抖顫抖再顫抖,這齣劇本
與血的斑痕纏綿似水
海面痛苦地沉默
光,一如岩礫,一如陰影,光的自縊。

自縊的美學倫理糾結糾結死的似非而,是。
仁波切寂然誦經
呢喃破曉前刻精神與美的歸巢
逐步逐步,緊貼眼睫的哀悽

生的諷刺文體的,死
的潔白墓塚
光正瀉落一湖的私密,若水


Death of Beauty 
(dedicated to Mishima Yukio’s Golden Pavilion Temple)

Post-war ruins, reconstructing
Vocal lines of the ochreous weeping violin
Faded gold flakes steaming breaths impatient scents

The moon colours the stone bridge of dreams
As if she was certain of death, the death which purifies life
I stand alone, inside the Golden Pavilion of words
The long lashes of Aesthetics’ eyes projecting
Shadows, Light slowly takes its own life.

Trembling shivering and quivering, this play
Coos sweet nothingness to flecks of blood like water
Romancing
The sea, painfully in silence
Light, as if brusque debris, as if a silhouette, the
Suicide of Light

Beauty and the (im)morality of suicide, entanglement and love-making
Of that which seems wrong, of the wrong that seems right
Rinpoche’s silent chanting in solitude
Whispers the homing of spirituality and beauty
Minutes before daybreak
Step by step by step, sadness kissing my eyelashes

The satire of Life, of the
Perfectly white tombstone
Of Death
Light cascading down a lake of pearlescent
Secrets, like water


*                    *                     *                    *


奔馬

夢先於現實。
而純粹
似花,似血,似詩
,似枯腐前消逝的生。


Runaway Horses (Realistically Synaesthetic Purity)

Dreams, a priori, then reality.
And purity
Resembles a flower, resembles blood, resembles poetry,
Resembles life, a priori, disappearing before decay.


*                    *                     *                    *


曉寺

(薰息,我執,唯識)

緣起於鏡花水月的無常
存活涅槃之花瓣間的阿賴耶識,似
剔透的純藍火焰蘊蓄
鏤花之詩

桃花心木質的鏤空雕花
在蒼白哀傷的殘月撫觸下
散發似水晶斷面般清明露華
濕漉而冷冽的香氛


Temple in Vijñaptimātra

(…incense, Ātma-grāha, Vijñānavāda)

Dependant arising, from the impermanence
Of mirrored flowers, of moon water
Exists ālayavijñāna between petals of nirvana, as if
Transparency of pure blue flames, and
Within which a filigree of poetry

Rosewood reliefs under caresses
Of pale sorrowful moonlight
Scent of dewdrops at dawn permeates, like
A crystal facet; the soaking, penetratingly
Icy perfume


Vijñaptimātra (唯識論): ‘Mere representation;’ the Yogācāra theory that the contents of everyday, unenlightened experience are merely a false superimposition upon actuality of dualistic concepts generated by the mind that prevent direct experience of reality as it truly is (yathā-bhūta). Some later forms of Yogācāra lend themselves to an idealistic interpretation of this theory but such a view is absent from the works of the early Yogācārins such as Asaṇga and Vasubandhu. (via)
Ātma-grāha (我執): attachment to self
Vijñānavāda (विज्ञानवाद, 唯識宗): the  Vijñaptimātra school of thought; see  here for more
Aālayavijñāna (阿賴耶識): The ālaya-vijñāna forms the "base-consciousness" (mūla-vijñāna) or "causal consciousness". According to the traditional interpretation, the other seven consciousnesses are "evolving" or "transforming" consciousnesses originating in this base-consciousness.
The store-house consciousness accumulates all potential energy for the mental (nama) and physical (rupa) manifestation of one's existence (namarupa). It is the storehouse-consciousness which induces transmigration or rebirth, causing the origination of a new existence. {via}


*                    *                    *                    *


Purple Crystal and an Ancient Serpent

gilded mirage drunken placards
float over pale grapes
wine honey wax oil and
tequila
his liquid tongue is moving back and forth her neck
moving back and forth the frightening lustful constellation around her neck
spirals around groins / you are confined in wild humidity as a fish in raw pleasures
your hipbone a deranged dream
a turn-around a temperature a kiss
her sombre secret cave abstracting mythical beasts and clouds
heavens fall the petals whirling the heavens
falling falling fall and fall
popcorns’ crying holy wrath spirits’ blasphemy
Death of life of life of Death
dying a life of a hundred years’ loneliness
philosophy below her breasts


紫水晶與蛇

紙醉金迷白葡萄
酒,蜜,蠟,油,與
龍舌蘭。
水舌游移/ 頸項的星群悸悸覬覬
鼠蹊的盤旋/ 你是狂熱的魚水之歡
你的髖骨是一場靡亂的夢
一回轉身/ 一種體溫/ 一個吻
陰晦的私處饕餮雲紋
天花亂墜天 花亂
墜墜墜,墜。
爆米花哭泣天神微慍
死的生的生的死
生生死死百年孤寂
胸線以下的哲思


*                    *                    *                    *


Decayed

birds fluttering feathers beasts secretly cringing
as if musk spreading in the mists astray, fading
then never a sound in Death/ nor breath/ not even heart
Death seals and stagnates the pale wax of light
in her mouth
as if a tooth-filing ceremony as if anaemia as if bleeding


*                    *                    *                    *


Vertigo
(Memories from a subconscious nightmare...)

It is the most lavish fragrance, the most devitalising. Does it make me want to kill? Or does it make me want to breathe. I could as if smell the flushes of crimson, and then they paled my hearing into avalanching silences. The silence was so poisonous, so decaying, so huge and hopeless; eclipsing all that was morally good or vital to my health - ceaselessly. It was my angel, my angel with waxen wings. "Was ascension such an unreachable dream?" Asked my angel. It was such a dark night, so dark that it blinded me. It blinded everything. The incandescence of the deepest night had burned the last speck of sombre stars with a lurid smile of bitter sarcasm. This humid and luxurious beauty, this lavish and choking fragrance, brought my extreme disgust and happiness into life and married them with the witness of my very own eye. May I shed my tears, which would never again be produced artificially? Or may I burst out laughing hysterically? If only I could cry out with the slightest sadness. Now this fragrance has turned its own veins into the most ecstatic earthly joy that seems so very vague, and yet so very real. Now this fragrance has left the residue in me the deepest grief. Could I have ever tasted an emotion as sharp? Or am I creating my indifferent tears woven so meticulously into my words - a world that can only be sensed visually but blindly, and can only be conceived of with such a harsh sound by an avalanching silence. I was about to woo, to woo this devitalising fragrance. And I was about to kill, to kill my angel after all the pleasure of worldliness has decayed to its core.

And now, I hear the river flowing in my body, with liquid so dark and polluted that I can hardly distinguish it from the unbounded night and the deceptively purified dream I am in. I have accumulated all my energy just to feel the retardation and inadequacy in me again, yet again. And now I hear your voice, my dearest pantomimist. Now I hear your voice, singing my song for me. You have given me a qualm, a qualitative change, and I can not even ask you to stay, to see me through the whole process - the whole process of passing. Yesterday we screamed together. I could almost feel your etherealisation, so beauteous you nauseated me. I wish I could cry, and ascend to the heavenly hell you have been presenting to me over and over again. Until I can no longer mumble, will I be led into a perfectly muted world, where I can only see your white sand dune, where I can only feel the flow of your words and murmurs of your voice crawling back into my blood, where I can only touch every single sound of your decaying petals by visualising my own pantomime. Now I see you bleeding, the sweetest nectar. Will I dream on? Whilst you live on.

And the next second I woke up soaking wet.



Les Larmes de Jacqueline (Jacqueline's Tears) Op.76 No.2 / Harmonies du soir Op.68 composed by Jacques Offenbach (1819-1880) and dedicated to Arsène Houssaye.
The performance is by Werner Thomas with Münchener Kammerorchester and it's dedicated to Jacqueline du Pré.

Saturday, 31 December 2011

煢煢, an old piece of mine

Thinking about translating this piece into English, written in the year preceding the Millennium. Or perhaps I will continue in Chinese... Something to contemplate/meditate/muse on, this final day of 2011.


09/28/99

煢煢


半圓形的天頂被一層月華光澤的膜緊緻地拉扯住,像一只充滿著水的氣球,虛擬著生腥的焦慮與一種無所事事的、完完全全脫離精神性的美與憂鬱。那個午后,是薄如蟬翼且裹上銀粉的新生的卵,適於討論命理與禪。雲以敏捷的腳步滑行於透明且虛弱的藍,泡沫似的溫順與漠然。青春其實是極度缺乏生命力的。在旺盛與浮躁之中貪慕假象的匱乏,而後需索從不曾或缺的旺盛;在柔弱的本質中渴求堅強與信仰,之後因對於軟弱愚蠢的不自覺與惑於自我宣稱的虛偽堅強而尋覓所謂謙恭溫潤的中庸。青春是僅只存活於對純粹的堅持下、一種具備了美卻不易碎的浪費。如果死的優雅與精神性建構了藝術中闡釋生命的美學,則生不過是為襯托死的一種附屬的存在。但是生命卻是無法磨滅的,即使蒼白而無意義,卻無止盡地散發出猩紅的血的氣味。印度神濕婆在宇宙的輪迴當中毀滅自己所創造的鏡花水月,而後使之重生,不斷重複操縱著生與死的轉輪;祂是否也感受到生命中那種匱乏虛弱的美,以及死亡中屬於生之投影的愛與信念?藍所象徵的嫌惡與非難,以清澈且充滿靈性的美存在於自然界的蒼穹。隅隅獨行的生,幾人在腐臭中仍吟哦走了調的聖詩,又幾人能擺脫所有倫常的帷幕而誠摯地憎恨與厭惡?然而這一切的思索總似時間過度充裕的青春所編織的蛛網,純白得美麗亦膚淺得軟弱。當青春終於被擺脫後,生命開始進入下一段對死複雜的戀慕和禁忌,與對消逝的水光緬懷的遺憾。


artwork inspired by a spider's web at the Setouchi International Art Festival, Inushima Museum, Japan (image via Winged Wheel's p.s. write soon!)

washi paper lantern (also via p.s. write soon!)


Related Posts Plugin for WordPress, Blogger...