It is not every day that 395 rupees will buy you a miracle--a miracle in the form of an invitation, an invitation to value the earth, women, children, and other marginalized "outcastes" not as its, as objects put there for your convenience and consumption, but as precious beings having their own natures and needs, and wills.
Allow me, first, to tell you of a similar invitation.
One evening many years ago I knocked on a door and waited. I had come to pick up my date, on a first date -- a young woman I had met at the beach.
The door handle turned, the door opened, and there stood five kids, aged five to ten. Appraising me with wonder-filled eyes, they invited me in and asked me to have a seat while Claudia, their nanny, prepared herself.
Meanwhile, the kids began preparing me: the girls curling my hair and painting my nails, the boys handing me and inviting me to inspect various seashells, bits of driftwood, and gull feathers from their afternoon at the beach. They asked me to play piano. They showed off their Irish dance moves, and by the time my date had finished preening, I had fallen in love with the kids.
Devoid of a viable mother and father, these children were, I realized, inviting me to somehow fill that vacuum, to be for them both papa and mama -- a summons to which I soon surrendered.
This relationship demanded that I submit to initiation into layers of secret languages, to the superfluid, poetic rhythms of childhood speech, wonder-filled tongues that cause you to perceive everything, especially the Small Things, as nearer and dearer, that transform women, children, nature, and the earth into beings conversant with the most tender impulses of the heart.
It involved learning, in addition, a code language made by inserting the sound "ibe," rhymes with "vibe," after the first letter of every word.
Child to Me: Dibo wibe ribeally wibant tibo ibeat iben tibhis ribestaurant? Do we really want to eat in this restaurant?
Hostess to Me: Is that Arabic?
Child to Hostess: Nibo. No
And as if this were not enough, the English-speaking world, from Los Angeles to Bombay, was being drowned in the sociolect of Moon Unit Zappa's English-warping hit, "Valley Girls."
These became the languages of Small Things. Of cut fingers and flea bites, of sunburnt noses, of first loves and first-loves lost, of cold hands or cold feet, of all manner of childhood confusions, complaints, and confessions -- of guilt or love or sadness or wonder. Of anger, mirth, compassion, and of care.
This was the secret world we breathed and lived in. This was not the world we hid from. The world we sought to avoid at all costs. The world we undermined. The world of the woman-, child-, and nature-brutalizing Big Kahunas who drew up the Big Laws and Built the Big Categories, who Bulldozed the Sacred Chumash Indian village to erect million-dollar Condos at our Sacred Surfing Spot, who sent kids off to fight pointless wars.
As we grew into our heartfelt, secret world of communion with one another, far across the seas French feminists were fascinated with mother-child relationships, with the babbling stage and the infant's feeling of union with the maternal (Ammu's) form, with mother-child talk as a counter-language that challenged and transcended the Brutalizing Big Kahunas' Language of the Law of the Father and all the Grand and Cruel Narratives it spawns.
The world the brood and I and all their large tribe of friends inhabited was linguistically fashioned and shared , luminous, fun, friendly, and fart-filled -- a kissy cosmos none of us ever wanted to leave.
But alas, kids grow up.
By the time I arrived at the bottom of the second page of the 395-rupee miracle, I realized that I was being extended, and was submitting to, another invitation -- an invitation from not only the dear author, but from the dear friend who had lent me her own sacred, closely guarded, margin-annotated, holy, holy, holy but tattered copy -- an invitation into the hush-hush childhood tongue of Ammu, Rahel, and Estha -- a idiom that held Small Things holy and resisted the brutal laws and categories of institutions and Grand Narratives blind as bats -- laws that brutalize women, children, individuals, and the earth.
I have read that Arundhati Roy is often asked why she has not penned a second novel. And I feel that it is because this work is not just an aesthetic object. This novel is a moral force that has inspired millions. It is a call to action. A call to dismantle the unjust categories institutionalized by the Big Kahunas sucking on their cigars in the corporate board rooms and war rooms and temples and legislatures. A call to realize how cruelly the Grand Narratives of caste and Maoism dispense with mere individuals.
To heed that call means to really care and hold dear the marginalized: womanhood, childhood, and planet-hood.
Roy's invitation still stands.
Women, children, outcastes and the earth are still being brutalized. Pulverized.
There is no need for a second novel.
We need, as my dear friend who gifted me with her book has, only accept the invitation offered by the first. ...more
Speaking of reading and knowledge, do we really know the full nature of even the first letter of the alphabet?
Tantric adepts experience tSpeaking of reading and knowledge, do we really know the full nature of even the first letter of the alphabet?
Tantric adepts experience the movement through which the Word (Vac) evolves from an unconditioned, supreme state (as experienced in meditation) down to the gross sound vibration as perceived in this world and which thereby brings about the gradual emergence of the cosmos.
Each of the Sanskrit phonemes (varnas) is really a living entity, a different movement in the gradual condensation and solidification of the pure energy of Vac, Goddess of Speech, and will bring successively into existence each of the thirty-six ontic levels, the tattvas, of which the entire manifestation consists.
A is the totality of the limitating power not submitted to maya, beyond hearing, uncreated, wondering at its own essence: that of the waveless sea of consciousness resting in the great light of the Absolute. It spreads from the first to the last stage of emanation, being the condition of the fullness of the supreme "I" in its total awareness of the universe, as produced by the self-effulgent spreading out of the Energy.
Although on one level a phoneme, ontologically, A corresponds to a level of the Word too elevated to be considered in terms of ordinary phonemes. It stands at the level of spontaneous sound, the phonic aspect of the supreme reality, which is produced without any "striking," whether of a percussion or from the contact of the respiratory breath with the organs of phonation, and so forth. It is even beyond the "unstruck" sound. It is the root thereof, the initial stir of sound-vibration beyond struck and unstruck sound. No one utters it, no one can possibly hold it in check. It is self-uttered, and dwells within the heart of all sentient beings.
A is all pervading. Being pure energy of consciousness, on the transcendent plane of the Word, it is no doubt beyond all manifestation. Yet, it can be philosophically considered as twofold: first as beyond the universe, and in this case its being known as avarna should be understood in the sense of "non-phoneme," and second, as the source of the energy, the origin of all phonemes, the starting point of manifestation, which is then within it in seed form, A being within the manifestation of the universe, as its essence, its background.
According to the great Kashmiri Tantric saint, Abhinavagupta, "The power of absolute freedom or autonomy is called A. In it the objectivity has not yet begun to develop and it is therefore essentially a reflective awareness whose inner nature is that of a pure interiorized mass of consciousness (antarghanasamvid). It is the Self. Having realized the nature of A, the unbounded consciousness of one's own Self, one has thereby fulfilled the prerequisite for knowing other things.
If the Knower is not established, the process of Knowing and the Known are without a basis. The entire edifice of knowledge is without a foundation. Because, who is the Knower? Some sensations given through the senses? Some fleeting stream of thoughts? Some ever-changing perceptions of objects? From the standpoint of consciousness, these are too pitifully transient to warrant the status of Knower.
Every volume in the SUNY Series in the Shaiva Traditions of Kashmir is a gem....more
The Archdruid being a snide appelation a mega-developer gave David Brower, founder of the Sierra Club. For decades he was a one-man environmental moveThe Archdruid being a snide appelation a mega-developer gave David Brower, founder of the Sierra Club. For decades he was a one-man environmental movement. McPhee, a longtime contributor to the New Yorker, takes the reader into the vortices of three of Brower's major battles....more
Plateaus is required reading for Assange fans and enemies, as well as those who don't give a fig but carry a Master or Visa card or just have a particPlateaus is required reading for Assange fans and enemies, as well as those who don't give a fig but carry a Master or Visa card or just have a particular bent for Continental theory.
According to Deleuze and Guattari Western thought is dominated by a structure of knowledge they call aboresence. This way of knowing is tree-like, vertical, and centralized. For instance, in biology, we have Linnean taxonomies. In chemistry, we have Porphyrian trees. In linguistics we have Chomskyan sentence trees.
Did they say Western? In China we have centralized, hierarchical government and Internet censorship.
Such trees show up worldwide, not only in the fields of biology, botany, linguistics, and anatomy, but also in philosophy, where we find metaphysical trees, theological treess, gnostic trees, The World Tree . . .
Such trees are hierarchical, imposing limited and regulated connections between their components. All such trees spread out like many branches, stemming from a single trunk--each radiating out from an original oneness or unity.
And don't forget Plato, who stands as the central trunk in Western thought--or his Ideal Forms: Doberman pinschers, German shepherds, collies, and poodles are all material manifestations of an immaterial Essence--an Ideal Form of what Plato might call Dogginess. Dogginess is the single Platonic Origin--the Trunk--of the tree of dogs.
Opposed to the vertical, tree-like structure of knowledge, Deleuze and Guattari proclaim a rhizomatic, radically horizontal, crabgrass-like way of knowing. Crabgrass, for instance, is a plant. But instead of having one central root, a rhizome (such as crabgrass or the Internet) has zillions of roots, none of which is central--and each offshoot interconnects in random, unregulated networks in which any node can interconnect with any other node. Whereas the tree seeks to establish itself and say "I am," the rhizome is always rearranging interconnections, providing lines of flight, ranging nomadically saying "and, and, and. . ."
Thus the tree is concerned with origins, foundations, ontologies, beginnings and endings--with roots. The rhizome is concerned with surface connections, lines of flight, with the "and."
For D & G, Kafka's work is rhizomatic. One might expect a novel named The Trial to have something to do with the law. But Deleuze and G. find that Justice in the novel is not legal but erotic, for the process of justice is really a process of desiring. Thus, Kafka's protagonist, K., encounters obscene drawings in the courthouse; an attorney equates being accused with being attractive; a series of suggestive encounters with sex, antifamilial women; and a painting of Justice as winged, and evasive. K., lost in the and, and, and, of the judicial process, ever desiring Justice, never reaches Justice. "She" is never psesent, but always one room away from him in the rhizomatic, rat tunnel of the courthouse with its crazy corridors and perversely connected passageways through which K. is led by eroticized women. Thus, Justice, like the courthouse and desire, is rhizomatic, never reaching conclusion. We will see how this plays out in the Assange case.
The Internet, like a rhizome, is non-hierarchical, horizontal. Its nodes intersect in random, unregulated networks in which any node can interconnect with any other node.
D & G's notions of rhizome and nomadics inform much of the thought of the loose confederation of info-activists of which Assange is but one nomadic node -- to mix metaphors.
Plateaus lays out the underlying grammar of our postmodern info-wars, which, as the example below shows, are all about power. If info-activists have a Bible, Deleuzean theory may be it, which many of these activists have swallowed hook-line and sinker as prescriptive rather than as descriptive of postmodern realities.
Notice, in the example quoted below, the heterotopian vision coming from an avowed member of a loose confederation of thinkers who claim to have disavowed metanarratives.
One must not forget, however, that although rhizomes are a trend, trees are not obsolete. The human nervous system is one such tree. If it operated like a rhizome, it would be operating without a brain.
Deleuze committed suicide by jumping from atop a tall, vertical structure--a building. We will someday see if Assange has been flirting with a legal system that is rhizomatic or vertical. So far he is folling in K's footsteps--to a t.
A central theme of Deleuzean anti-centrists is the deconstruction of the Oedipal myth, which involves exploding the central image of the father into many, and thus distributing anti-authoritarian ire towards an array of other targets. For instance, in Kafka's "Letter to His Father," he inflates his father to laughably absurd, dreamlike dimensions, until his father's singular Fatherness ballons so huge that it pops--exploding into a vast rhizomatic network of father-like social connections represented by judges, commissioners, bureaucrats.
The following is an example of the info-topian mind-set, of strictly orthodox rhizomism, in which the author hearalds a major victory in the ifo-wars:
"Patrick Lichty on December 11, 2010 2:39 pm Digital Anarchy and Wikileaks. Or, Skynet doesn’t look anything like we thought it did.
"This is the first time I’ve posted in a while, but I think we’re in significant times. Assange and the whole Wikileaks phenomenon is so important that it needs a little theory.
"To recap for those who have been unaware of the news, Wikileaks is an online Wikipedia-like database that “whistle-blows” against governmental/corporate wrongdoing by releasing controlled/classified documents. As of December 2010 they have been releasing huge numbers of cables relating to US foreign policy, which has the First World, especially the US State Department in a panic. Why? Because the leaks show the US in any number of gaffes, like calling Russia a “mafia state”, disclosing precarious mentions of Middle Eastern leaders. In addition, other undisclosed information, such as revealing transfers of weapons technology from North Korea to Iran, US drug companies targeting African politicians, and so on. This disclosure has sent the First World into diplomatic chaos, with geopolitical politics reconfiguring itself like a planet-sized Rubik’s Cube.
"First World power has been bitten by its own child, or its own emergent system as typified in popular science fiction franchises, like the Matrix and Terminator. Infopower has begun to become autonomous of its material (atomic) roots. Instead of the robots, it is merely the infosphere that is asserting itself. In The Porcelain Workshop, Antonio Negri asserts that one of the three major shifts into the postmodern is the primacy of informatics/cognitive capital as central to the new order. As such, it is focusing of society on this flow of capital which has relocated the foundations of power in the new millennium.
"The Internet was conceived by the US military (DARPA) as a decentralized network for the sharing and redundant storage of information in multiple locations in case of nuclear attack. In such a case, one node can be destroyed, and the network can still function despite their loss. It is for this reason that I believe that material/conventional power should be termed as “atomic”, as nuclear weapons are the ultimate extension of the nation-state, and as metaphor for material society, we can also double that this power situates in the world of atoms. However, this extension of conventional/”atomic” power has grown into a concurrent, distributed, heterogenous field of power that I will call the Infostate, that includes the Web, E-mail, and all functions of networked communications. Although the functionaries of conventional power have restructured themselves in terms of the informational milieu, the latter is not necessarily congruent with the former. The Internet spans most physical states, yet resides in no single one.
"Despite this, there are zones which the nation state has tried to territorialize and limit the flow of cognitive capital, such as Turkey and China, but the firewalls remain porous and slippery. This deterritiorialization of the Infostate creates an asymmetrical power relation which, due to its amorphous nature, is problematic for the conventional nation-state to engage. Conventional power requires a face upon which to focus fear and hatred upon, such as Saddam Hussein or Osama bin Laden. Infopower is mercuric and morphogenic, and when confronted by the centralized, hierarchical nature of conventional power, it merely splits, morphs or replicates, sidestepping the metaphorical “army & general”. This relationship signals the new balance of power between the nation-state and the Infostate as Krokerian Panic dialectic, in which the ability of the one to relate in terms of the other implodes.
"With the bleeding of information from the material to the infomatic rhizome through Wikileaks (i.e. the US diplomatic cable leaks), the Infostate has created an asymmetrical insurgency against conventional power. Negri’s conception of cognitive capital as locus of power asymmetrically challenges that of material capital. This is analogous to previous mention of events as told in the movie, The Matrix, and the artificial (informatic) being overriding/supercedes embodied conventional power. As Deleuze, then Agamben assert that power is the separation of the subject from potentiality, and as such mitigates dissent, the nation-state is trying to exert power by separating the means of support and the figurehead from Wikileaks, but distributed, asymmetrical cyberwarfare by the net.community has already disrupted banks, credit, and networked sites. It has even awakened the amorphous hacker subculture of “Anonymous” which was last known for its mass protests against the Church of Scientology to rise against the opponents of Wikileaks. The Net, as child of the military (conventional power) has begun to turn on its masters, with expected reflexive responses.
"This knee-jerk reaction of the nation-state to asymmetrical power versus conventional power became evident in the case of 2001, where decentralized “cellular” physical social networks circumvented centralized power. Although the previous statement says decentralized physical power, this is merely an intermediary step to the development of asymmetrical distributed infopower. The centralized, hierarchical nature of the material corporate nation-state has been unable to contain the decentralized flow of cellular power, which has become infopower, created by the emergency of distributed networks. This is seen as we look again at Matrix Reloaded, where in, as in The Matrix Trilogy, the informatic body/state (Agent Smith) reacts to the intervention of conventional human power (Neo, or “The One”) by asymmetry in massively replicating Wikileaks sites (“The Many”). Conventional power now has a cloud of moving, replicating targets rather than one to aim at.
"The First World then reacts to being challenged by expediting material/physical diplomacy that would take months, days, or weeks by arresting Assange and possibly for extraditing him to the United States, his locus of challenge. But although the “head”, (the object of leverage of conventional power) is in custody, the “body” of Wikileaks and the rest of its “computational cloud of dissent” stated on December 7th (incidentally, the day of the Japanese attack on Pearl Harbor), that it will continue to release information through the WikiLeaks network. Like the anthropomorphization of centralizing identity/placing a single “face” on challenges to hegemony (as in the Queens of the movies Aliens and The Borg in Star Trek), the true face of asymmetry is that of facelessness and morphogenic dissent. It is like trying to hold mercury, because as the Critical Art Ensemble states, decentralized dissent can only be addressed through decentralized means, and this is not the structure of conventional power.
"In Electronic Civil Disobedience, The Critical Art Ensemble also states that in the age of informatic power, physical resistance is severely limited in its potential for effect, if not useless, as the physical protester is corralled or elided entirely by authority. The real interventionists, CAE states, are the 20-something year-old hackers who punch through the firewalls and reroute flows of information, creating irruptions of redirection, disruption, and detournement of infocapital at will. The case of Ricardo Dominguez and the Electronic Disturbance Theatre’s virtual sit-in against the University of California was a relatively benign case of the disruption of data as political act. But the intervention in infocapital is explicated on a larger scale by Chinese governbmental hackers’ compromise of Google (as revealed by Wikileaks), as well as the infiltration of an Iranian reactor by hakers. All of these illustrate Negri’s idea that postmodern power/capital has shifted to that of the informatics and cognitive fields, and signal a primary shift of the balance power in the First World, if not globally.
"In light of this redistribution of power, what would the solution for converntional/”atomic” power’s reassertion of hegemony? This would be to contain the rise of informatic power by containing its means of distribution. This would be by the means of national firewalling, and trunk-line disconnection or limited Internet disabling, disrupting infopower, but also crippling the flow of digitized material capital as well. This is problematic at best, as conventional power and informatic power are in symbiotic, the latter being more nimble and a step ahead of the former, and to attack a symbiote always means to cripple its partner as well. The logical result of such actions would be the elimination of net neutrality (the free and open flow of data across the Internet) or even the severance of typologies and flows of information across the networks. The symbiotic effect is that conventional power/capital is also hobbled, as the physical is dependent on the same flows of information across the distributed nets, disabling itself in the process. It is for this reason that it cannot engage in this means of retaliation, as it would be the digital suicide of the First World nation-state.
"This is the brilliance of Wikileaks – its use of infrastructure upon which conventional power relies as site of anarchic resistance proves the potentiality of infomatic power rendering conventional power impotent. In this case, bits trump atoms in the milieu of the Net. As nuclear detente created an “aesthetics of uselessness” in the ridiculously high numbers of times the world’s nuclear stockpiles could destroy the Earth, this potential reduction of the “atomic/atomic” to aesthetic nullity arises as the Infostate merely shuts down the control systems of the bunker. I nation of nuclear gophers, lifeless in their burrows.
"Power is reconfiguring in light of informational vs. conventional power, and this is why the rise of Wikileaks is significant, and why the geopolitical panic-site it creates is a singular event. It suggests that decentralized power renders hierarchical conventional power impotent, signaling the beginning of the 21st Century paradigm. In The Coming Insurrection, the French anarchist group, The Invisible Committee, posits a Communo-Anarchic insurgency to overthrow the conventional nation-state. What would replace it is the creation of a cybernetic proto-industrial model of networked communes with high tech microproduction that would be established during and after a mass armed insurrection. There is another view on this. The insurrection, as CAE states, will not be with guns, but with bytes. This is in line with Negri’s assertion that capital in the postmodern has shifted to information/cognitive capital, and that conventional power merely marginalizes material (atomic) dissent. The real theatre of engagement is the infosphere, and Wikileaks has realized info-insurgency as real power first world/digital society has become informatic. Anarchy in its most powerful form is now in the disruption and release of data withheld by the nation-state."
(end of long quote)
So, does the future go to the oaks or the crabgrass? You can find the answer just by gazing up at the clouds. The lizard part of your brain will instantly begin searching for--and finding--familiar forms within those billowing canvasses. It's the same centric anxiety reflex that causes humans to look for leaders: lizards do push ups for the same reason guys do, to show they are the alpha iguana. Iguana babes may rally around such ass-kicking males, who in turn may be no match for a virus. Centrism and rhizome-ism are both embedded in nature. It's their interplay that helps drive evolution--and thickens the plot.
In the Spring of every year, Krishnamurti would come speak under a large oak in a quiet grove near Ojai, California. We would take a blanket, spread iIn the Spring of every year, Krishnamurti would come speak under a large oak in a quiet grove near Ojai, California. We would take a blanket, spread it out on the grass, and listen. This book will give readers an idea of his thinking, but it was his silence that really penetrated and made us intrigued to know what he was saying....more
While American feminists were attempting to nail down equal pay and maternity leave, French feminists were advancing theory into the realms of psychoaWhile American feminists were attempting to nail down equal pay and maternity leave, French feminists were advancing theory into the realms of psychoanalysis, linguistics, and the politics of language. For Julia Kristeva, all of signification can be located on a continuum, with the semiotic occupying one pole and the symbolic the other.
The semiotic is closely associated with the infant's babbling state, with our pre-Oedipal union with the maternal body, with our bodily drives, urges, rhythms, tones, and movements as these interact or merge with those of the maternal form and her movements, rhythms, tones, urges and drives.
At the other end of the spectrum of signification looms the symbolic, associated with grammar and, more fundamentally, with denotation. The symbolic makes all reference, denotative meaning, possible. It thus facilitates fixed meanings, reification, even totalitarianism.
If we are opposed to totalitarianism, we may find ourselves on the far semiotic pole of the spectrum, thrusting our hips while chanting "O baby, O baby." At the other end of the spectum we may find non-emotive legislation allowing the extermination of, say, Jews or polar bears or instituting a ten-year prison sentence for spitting on the street. [If there are no small crimes there will be no big crimes wrote Lord Shang (商君书), one of China's first totalitarians.]
All signification involves some degree of both the semiotic and the symbolic. Without the symbolic, all signification would not proceed beyond the babblings of an infant or a psychotic. Without the semiotic, all signification might be mathematically exact but humanly empty.
The realm of signification we enter upon opening Laren Stover's Bohemian Manifesto is an artistic one, a world of painters, sculptors, magicians and musicians at play in an embrace breaking down the fixed significations of culture and of artistic cliché, an embrace where formlessness and form eternally find themselves fornicating with one another, a reversion back to our absolute union with the voluptuous, nude, nuturing, fecund and warm mass of the maternal form, babbling our hours-long songs of ourselves, babbling in the sense that long, bop apocalyptic sax flights and starving, hysterical, naked howls and heavenly connections of mantras dissolving into light-body forms of the Goddess are babblings.
So, Stover, though writing about Bohemian style, is not writing about imitation, but about living out that cool, white-hot moment of soul jizz.
Reading Stover brings to mind another volume about artists: The Captive Mind, by Czeslaw Milosz, his brilliant exposé of the Balkanized psyches of state-sponsored poets and novelists. Like Stover's gang of artists, his, when carefree college youth in Vilnius, were Hell bent on defying artistic clichés. However, then came the Russians, the Germans, and then the Russians again, and those of his peers who survived the war often found themselves in the role of artist sponsored by a bureau of the totalitarian state. Suddenly, their souls and art were defined by the oppressive weight of political conformity they must constantly press up against in order to feel free, all the while maintaing a careful balancing act between artistic urges and the propaganda needs of the state. Many of them resorted to suicide.
It would be unimaginable to think of any of Stover's bohemians pulling the plug. They are having too much fun. One might disappear behind a door in a stage set of A Midsummer Night's Dream only to pop up behind a magician's cloak on another stage. Reading the two books together offers the reader insight into Kristeva's understanding of the politics of language and of how the psychology and role of the artist changes in relation to the weight of oppression. One begins to wonder if Stover's American artists, some of whom define themelves by drinking absinthe, are not also held captive, shackled by a sense of freedom their Balkan predecessors, the very ones who did themselves in after having defined themselves by having survived Auschwitz, might find too liberating.
Some God-intoxicated souls become so zoned they cannot function in the world. Actually, the subject of this volume, Meher Baba, experienced a similar
Some God-intoxicated souls become so zoned they cannot function in the world. Actually, the subject of this volume, Meher Baba, experienced a similar state in his life for a few months after an elderly Muslim saint, who was living beneath a neem tree at the side of the road, kissed him on the forehead.
This is the story of Meher Baba's work with some 20,000 of such souls, who are called masts in Persian.
Alas and alack, I'm pining away over the demise of my thumb-worn tenth edition. Something in the way she lay--her clothbound boards downy to the fingeAlas and alack, I'm pining away over the demise of my thumb-worn tenth edition. Something in the way she lay--her clothbound boards downy to the fingers; her notches guiding my thumb to just the right recess; her intoxicating fragrance, inside, along the spine--attracts me like no other printing.
Alas and alack! She is put to rest.
A consumation devoutly to be wished for?
The eleventh edition, uncouth imitation of the tenth, feels hard to the touch and looks just as adamant, with its garish, glossy cardboard cover; its smell reeks of some olfactory battle between acrid and sour.
The updated contents, unfortunately, are a must for the type of editing I do.
First of all, my life is--most fundamentally considered--nothing but an ode to the mango, to any one of which I could hymn, while rEat Mangoes Naked.
First of all, my life is--most fundamentally considered--nothing but an ode to the mango, to any one of which I could hymn, while reasonably sober: Desnuda eres tan simple como una de tus manos or Desnuda eres azul como la noche en Cuba. (Some blue mangos of Cuban lineage do grow hands--at certain hours.)
However, on the one hand, from a strictly sober and logical point of view, I have real problems with this title. First, I prefer to spell the plural mangos, without the e, if only in opposition to Our Most Merciful and Divine Leader, Dan Quayle. In addition, although a ripe mango beckons the hands--which crave to cup the fruit tenderly, feeling into its curvatures--the fruit shares its hues with poison oak, and is in the same plant family. Contact with mango skin can leave one with that itchy twitchy feeling. Does one really want--for the sake of one moment of sweet and wet abandon--terminal dermatitis?
On the other hand, so to speak, I love mangos more than people--or even cows--especially on weekends. In Vera Cruz, when a bunch of blokes espy an especially and jucily wild woman, they will exclaim, more or less in unison, "Que mango!" (What a mango!).
And, they are right. The beauty and pleasures of being with a studding or even a stunning woman can almost approximate those of courting a most succulent mango.
So, my advice is: ski-rew logic.
And while we're on the subject of Mexican botanical trivia, nudity, mangos, polymorphous pleasures, passion, and prudence, don't forget: the preventative against pregnancy is not nopalitos but no palitos.
Leas con Diosa, and don't forget, there exist countless philosophies, ways, or Taos concerned with how to actually savor a mango, not unlike Taoist schools of penning verse:
Downing ten thousand fruits can't be forbidden-- She takes in all the great treasure of mango groves. Arising from the Way, bringing back ch'i. Residing in the attainment, she becomes wildly free. A wind streams down from the heavens, Mountains over the ocean, a vast blue-grey. When her pure force is full, Ten thousand admirers constellate right around her. She summons sun, moon, and stars to bow before her.
Brimming full, the flowing juices, Succulent and shifting, the Ancient Formlessness. The more you go along with it, The more you understand truly. If there is some resemblence of shape, The grasping hand has already missed it.
The greatest functioning extends outward; The genuine form is inwardly full. Reverting to the empty brings one into the undifferentiated; It contains the full complement of all things Stretching all the way across the void: Pale and billowing rainclouds; Long winds in the empty vastness. It passes over beyond the images And attains the center of the ring. Maintaining it is not forcing; Bringing it never ends.
The man of wonder rides the pure, In his hand he holds a lotus; He drifts on through unfathomed aeons, In murky expanses, bare of his traces. The moon emerges in the eastern Dipper, And a good wind follows it. The Mountain is emerald green this night, And he hears the sound of a clear bell. In air he stands long in spiritual simplicity, All limits and boundaries lightly passed. The Sage-King is in his solitude: Noble and unique--those mysterious principles he reveres.
Set spirit in motion as through the whirlpool, Set ch'i in motion as though in a rainbow: A thousand yards down in the gorges Are roiling waters, speeding clouds, and continuous winds. Drink of the pure, feed on the forceful, Store up plainness, and hold to the center. It is figured by the sturdiness of Heaven's motions: This is known as "retaining the potent." Stand together with Heaven and Earth, Sharing spirit's transformations. Look to make it actual, And guide it on all the way to the end.
It's what you can bend down and pick up-- It's not to be taken from any of your neighbors. Go off, together with the Way, And with a touch of the hand, an summertime forms. It is as if coming upon a secret orchard, As if looking upon the renewal of the year. One does not take by force whtat the genuine provides. What is attained willfully easily becomes bankrupt. A recluse is the deserted mountains Stops by a stream and picks wild fruits. As it may, his heart will be enlightened-- The Potter's Wheel of Heaven goes on and on forever.
''All modern schools believe that metaphor, or figurative language of any kind, is founded upon a pattern of error, whether you ascribe an element of''All modern schools believe that metaphor, or figurative language of any kind, is founded upon a pattern of error, whether you ascribe an element of will or intentionality to it, as I do in my belief that writers creatively misunderstand one another, or whether you ascribe it, as deconstructionists do, to the nature of language. But when fallacy is universal, it doesn't seem to make much sense any more to talk about specific fallacies - affective, pathetic, intentional, or whatever. They have vanished in the general fog of what might be called error. As soon as you emphasize rhetoric to the point where rhetoric is a kind of quicksand, then the fallacies vanish.'' --HB
And would it were with the cases of affective phallacy on this site.
I was trapped on a Swiss mountaintop (Thyon) with Andy for two summer months. At that time, Andy was just on the cusp of his fame, performing in NY clI was trapped on a Swiss mountaintop (Thyon) with Andy for two summer months. At that time, Andy was just on the cusp of his fame, performing in NY clubs. So although there were a few TM instructors from NY there who knew about Andy's talents, most of us did not -- at first.
In addition to dairy cows with bells, high meadows all abloom, and surrounding snow-capped peaks, Maharishi would touch down in a chopper once in a while, and the repartee between Andy and Maharishi was both philosophical and hilarious, with Andy assuming his immigrant persona and asking probing questions about comedy and aesthetics, as well as some over-the-top queries about sex and chocolate.
I remember Andy asking if laughter was caused by a comedian doing something wierd, and Maharishi replying that, more generally, it is caused by contrast. You can see Andy took this to heart on the Letterman appearance where he sings the country-and-westen tune "Rosemarie" while dressed as an Indian fakir.
Near the end of our retreat some one had set up a talent show. I'd never laughed so hard and so long in my life. (I've never understood why we tack on the phrase 'in my life.' One would think that 'never' would covers it.)
There are some clips of Andy of You Tube.
Bob was Andy's buddy and business partner, so a reliable source....more
Marija Gimbutas has sailed seas of thought alone that no one else has sailed. In doing so she has discovered an ancient civilization that existed fromMarija Gimbutas has sailed seas of thought alone that no one else has sailed. In doing so she has discovered an ancient civilization that existed from the Upper Neolithic until about 5,000 years ago. She was a personal friend, and my interview with her can be found on my profile page under Writings.