GREEK SKETCHES: Byronic machine peaks/ metaphrasie/ Velvet Underground basics/ etc..
TOO HEALTHY
FOR AND SO MY SPECS CAN SEE:
dying swiftly over mountains
gag appropriate dwell in the instant indigestion
Hydrocracker
a judge on his circuit
this Albanian train sprung with teeth
that mocks million inches across the isthmus
and venom
Thessalian drugs, mithridate
curly smoking flocking hair
staggered / royalized/ tortured/ officer AZ8/ in the loud hillside
marble hoovers and warped dogs
in the space of empty hillside
ideas of photographs stalking my old route
on the Fulham road and blood chandelier hole
large dripping, found no news of it cruising local news
as if Blow Up, mimed traffic
TOO HEALTHY: Like Ballard, a writer who wistfully imagines he should ve been a painter
arts fail and curl ripped timeless no-way as if timeless art? As if detached? Failure
of some archeology and benefits of Antonioni.
kill or cure
travelle'd for two months
thought it would never end
in the flat
SO HEALTHY: the sunlight like deep blood on a thigh
tidily and wearing black again / powdered aura by helicopters
a subomniscient curse ancient as America which sets taps running
on dreamt-grey words 'The Massachusits Pact' because of water thefts
from the USA in its primal history of dark ages. Totally introspective.
FOR AND SO MY SPECS CAN SEE:
dying swiftly over mountains
gag appropriate dwell in the instant indigestion
Hydrocracker
a judge on his circuit
this Albanian train sprung with teeth
that mocks million inches across the isthmus
and venom
Thessalian drugs, mithridate
curly smoking flocking hair
staggered / royalized/ tortured/ officer AZ8/ in the loud hillside
marble hoovers and warped dogs
in the space of empty hillside
ideas of photographs stalking my old route
on the Fulham road and blood chandelier hole
large dripping, found no news of it cruising local news
as if Blow Up, mimed traffic
TOO HEALTHY: Like Ballard, a writer who wistfully imagines he should ve been a painter
arts fail and curl ripped timeless no-way as if timeless art? As if detached? Failure
of some archeology and benefits of Antonioni.
kill or cure
travelle'd for two months
thought it would never end
in the flat
SO HEALTHY: the sunlight like deep blood on a thigh
tidily and wearing black again / powdered aura by helicopters
a subomniscient curse ancient as America which sets taps running
on dreamt-grey words 'The Massachusits Pact' because of water thefts
from the USA in its primal history of dark ages. Totally introspective.
Haben oder sein
Here, Now- Past Future - Erich Fromm
In the having mode we are bound to what we have amassed in the past : money, land, fame, social status, knowledge,
children, memories. We think about the past, and we feel by remembering feelings ( or what appear to be feelings ) of the past. (This is the essence of sentimentality.) We are the past ; we can say : ' I am what I was.'
The future is the anticipation of what will become the past. It is experienced in the mode of having as is the past and is expressed when one says : ' This person has a future' indicating that the individual will have many things even though he or she does not now have them. The Ford company's advertising slogan, 'There's a Ford in your future' stressed having in the future, just as in certain business transactions one buys or sells 'commodity futures'. The fundamental experience of having is the same, whether we deal with past or future.
Being is not necessarily outside of time, but time is not the dimension that governs being. The painter has to wrestle with color, canvas, and brushes, the sculptor with stone and chisel. Yet the creative act, their 'vision' of what they are going to create, transcends time. It occurs in a flash, or in many flashes, but time is not experienced in the vision. The same holds true for the thinkers. Writing down their ideas occurs in time, but conceiving them is a creative event outside of time. It is the same for every manifestation of being. the experience of loving, of joy, of grasping truth does not occur in time, but in the here and now. The here and now is eternity i.e timelessness. But eternity is not , as popularly misunderstood, indefinitely prolonged time.
One important qualification must be made, though, regarding relationship to the past. Our references here have been to remembering the past, thinking, ruminating about it ; in this mode of 'having' the past, the past is dead. But one can also bring the past life. One can experience a situation of the past with the same freshness as if it occurred in the here and now ; that is, one can re-create the past, bring it to life (resurrect the dead, symbolically speaking). To the extent that one does so, the past ceases to be the past ; is is the here and now.
One can also experience the future as if it were the here and now. This occurs when a future state is so fully anticipated in one's own experience that it is only the future 'objectively', i.e in external fact, but not the subjective experience. This is the nature of genuine utopian thinking ( in contrast to utopian daydreaming) ; is is the basis of genuine faith, which does not need the external realization 'in the future' in order to make the experience of it real.
The whole concept of past, present and future, i.e. of time, enters into our lives due to our bodily existence. The limited duration of our life , the constant demand of our body to be taken care of, the nature of the physical world that we have to use in order to sustain ourselves. Indeed, we cannot live in eternity ; being mortal, we cannot ignore or escape time. The rhythm of night and day of sleep and wakefulness, of growing and aging, the need to sustain our-selves by work and to defend ourselves, all these factors force us to respect time if we want to live, and our bodies make us want to live. But that we respect time is one thing ; that we submit to it is another. In the mode of being, we respect time, but we do not submit to it. But this respect of time becomes submission when the having mode predominates. In this mode not only things are things, but all that is alive becomes a thing. In the mode of having, time becomes our ruler. In the being mode, time is dethroned ; it is no longer the idol that rules our life.
In industrial society time rules supreme. The current mode of production demands that every action be exactly 'timed', that not the only the endless assembly line conveyor belt but, in a less crude sense, most of our activities be ruled by time. In addition, time not only is time 'time is money'. The machine must be used maximally; therefore the machine forces its own rhythm upon the worker.
Via the machine, time has become our ruler. Only in our free hours do wee seem to have a certain choice. Yet we usually organize our leisure as we organize our work. Or we rebel against tyrant time by being absolutely lazy. By not doing anything except disobeying time's demands, we have the illusion that we are free, when we are , in fact , only paroled from our time-prison.
The mode of being exists only in the here and now (hic et nunc). The mode of having exists only in time : past , present and future.
In the having mode we are bound to what we have amassed in the past : money, land, fame, social status, knowledge,
children, memories. We think about the past, and we feel by remembering feelings ( or what appear to be feelings ) of the past. (This is the essence of sentimentality.) We are the past ; we can say : ' I am what I was.'
The future is the anticipation of what will become the past. It is experienced in the mode of having as is the past and is expressed when one says : ' This person has a future' indicating that the individual will have many things even though he or she does not now have them. The Ford company's advertising slogan, 'There's a Ford in your future' stressed having in the future, just as in certain business transactions one buys or sells 'commodity futures'. The fundamental experience of having is the same, whether we deal with past or future.
 |
One important qualification must be made, though, regarding relationship to the past. Our references here have been to remembering the past, thinking, ruminating about it ; in this mode of 'having' the past, the past is dead. But one can also bring the past life. One can experience a situation of the past with the same freshness as if it occurred in the here and now ; that is, one can re-create the past, bring it to life (resurrect the dead, symbolically speaking). To the extent that one does so, the past ceases to be the past ; is is the here and now.
One can also experience the future as if it were the here and now. This occurs when a future state is so fully anticipated in one's own experience that it is only the future 'objectively', i.e in external fact, but not the subjective experience. This is the nature of genuine utopian thinking ( in contrast to utopian daydreaming) ; is is the basis of genuine faith, which does not need the external realization 'in the future' in order to make the experience of it real.
 |
| Tacita Dean (Berlin Works) |
The whole concept of past, present and future, i.e. of time, enters into our lives due to our bodily existence. The limited duration of our life , the constant demand of our body to be taken care of, the nature of the physical world that we have to use in order to sustain ourselves. Indeed, we cannot live in eternity ; being mortal, we cannot ignore or escape time. The rhythm of night and day of sleep and wakefulness, of growing and aging, the need to sustain our-selves by work and to defend ourselves, all these factors force us to respect time if we want to live, and our bodies make us want to live. But that we respect time is one thing ; that we submit to it is another. In the mode of being, we respect time, but we do not submit to it. But this respect of time becomes submission when the having mode predominates. In this mode not only things are things, but all that is alive becomes a thing. In the mode of having, time becomes our ruler. In the being mode, time is dethroned ; it is no longer the idol that rules our life.
In industrial society time rules supreme. The current mode of production demands that every action be exactly 'timed', that not the only the endless assembly line conveyor belt but, in a less crude sense, most of our activities be ruled by time. In addition, time not only is time 'time is money'. The machine must be used maximally; therefore the machine forces its own rhythm upon the worker.
Via the machine, time has become our ruler. Only in our free hours do wee seem to have a certain choice. Yet we usually organize our leisure as we organize our work. Or we rebel against tyrant time by being absolutely lazy. By not doing anything except disobeying time's demands, we have the illusion that we are free, when we are , in fact , only paroled from our time-prison.
Subscribe to:
Posts (Atom)