Tuesday, May 24, 2005

Socrates' prayer

This passage is the conclusion to the Phaedrus of Plato. It's one of the most charming, most complete prayers ever uttered.

Socrates: Shouldn't we first offer a prayer?

Phaedrus: Of course.

Socrates: Dear Pan, and all you other gods who live here, grant that I may become beautiful within, and that whatever outward things I have may be in harmony with the spirit inside me. May I understand that it is only the wise who are rich, and may I have only as much money as a temperate person needs. -- Is there anything else that we can ask for, Phaedrus? For me, that prayer is enough.

Phaedrus: Make it a prayer for me too, since friends have all things in common.

Socrates: Let's be going.

some more WmCWms . . .

There is a woman in our town
walks rapidly, flat bellied

in worn slacks upon the street
where I saw her.

Neither short
nor tall, nor old nor young
her
. . face would attract no

adolescent. Grey eyes looked
straight before her.
. . . . . . . . . . . . . . . . . . Her
. . . . . . . . . . . . . . . . . . . hair
was gathered simply behind the
ears under a shapeless hat.

Her
. . . . . hips were narrow, her
. . . . . . . . . . . . . . . . . . . . . .legs
thin and straight. She stopped

me in my tracks -- until I saw
her
. . . disappear in the crowd.

An inconspicuous decoration
made of sombre cloth,
meant
I think to be a flower, was
pinned flat to her
. . . . . . . . . .right

breast -- any woman might have
done the same to
say she was a woman and warn
us of her mood. Otherwise

she was dressed in male attire,
as much as to say to hell

with you. Her
. . . . . . . . . . . expression was
seious, her
. . . . . . . . feet were small.

And she was gone!

.. . . if I ever see you again
as I have sought you
daily without success

I'll speak to you, alas
too late! ask,
What are you doing on the

streets of Paterson? a
thousand questions:
Are you married? Have you any

children? And most important,
your NAME! which
of course she may not

give me -- though
I cannot conceive it
in such a lonely and

intelligent woman


William Carlos Williams
from Paterson:
Book Five (1958)

Monday, May 23, 2005

what she said ...

The following is an excerpt from Book II (1948) of William Carlos Williams' poetic masterpiece, Paterson:

My attitude toward woman's wretched position in society and my ideas about all the changes necessary there, were interesting to you, weren't they, in so far as they made for literature? That my particular emotional orientation, in wrenching myself free from patterned stardardized feminine feelings enabled me to do some passably good work with poetry -- that was all fine, wasn't it -- something for you to sit up and take notice of! And you saw in one of my first letters to you (the one you had wanted to make use of, then, in the Introduction to your Paterson) an indication that my thoughts were to be taken seriously, because that too could be turned by you into literature, as something disconnected from life.

But when my actual personal life crept in, stamped all over with the very same attitudes and sensibilities and preoccupations that you found quite admirable as literature -- that was an entirely different matter, wasn't it? No longer admirable, but, on the contrary, deplorable, annoying, stupid, or in some way unpardonable; because those very ideas and feelings which make one a writer with some kind of new vision, are often the very same ones which, in living itself, make one clumsy, awkward, absurd, ungrateful, confidential where most people are reticent, and reticent where one should be confidential, and which cause one, all too often, to step on the toes of other people's sensitive egos as a result of one's stumbling earnestness or honesty carried too far. And that they are the very same ones -- that's important, something to be remembered at all times, especially by writers like yourself who are so sheltered from life in the raw by the glass-walled conditions of their own safe lives.

Only my writing (when I write) is myself: only that is the real me in any essential way. Not because I bring to literature and to life two different inconsistent sets of values, as you do. No, I don't do that; and I feel that when anyone does do it, literature is turned into just so much intellectual excrement fit for the same stinking hole as any other kind.

But in writing (as in all forms of creative art) one derives one's unity of being and one's freedom to be one's self, from one's relationship to those particular externals (language, clay, paints, et cetera) over which one has complete control and the shaping of which lies entirely in one's own power; whereas in living, one's shaping of the externals involved there (of one's friendships, the structure of society, et cetera) is no longer entirely within one's own power but requires the cooperation and the understanding and the humanity of others in order to bring out what is best and most real in one's self.

That's why all that fine talk of yours about woman's need to "sail free in her own element" as a poet, becomes nothing but empty rhetoric in the light of your behavior towards me. No woman will ever be able to do that, completely, until she is able first to "sail free in her own element" in living itself -- which means in her relationships with men even before she can do so in her relationships with other women. The members of any underprivileged class distrust and hate the "outsider" who is one of them, and women therefore -- women in general -- will never be content with their lot until the light seeps down on them, not from one of their own, but from the eyes of changed male attitudes toward them -- so that in the meantime, the problems and awareness of a woman like myself are looked upon even more unsympathetically by other women than by men.

And that, my dear doctor, is another reason why I needed of you a very different kind of friendship from the one you offered me.

I still don't know of course the specific thing that caused the cooling of your friendliness toward me. But I do know that if you were going to bother with me at all, there were only two things for you to have considered: (1) that I was, as I still am, a woman dying of loneliness -- yes, really dying of it almost in the same way that people die slowly of cancer or consumption or any other such disease (and with all my efficiency in the practical world continually undermined by that loneliness); and (2) that I needed desperately, and still do, some ways and means of leading a writer's life, either by securing some sort of writer's job (or any other job having to do with my cultural interests) or else through some kind of literary journalism such as the book reviews -- because only in work and jobs of that kind, can I turn into assets what are liabilities for me in jobs of a different kind.

Those were the two problems of mine that you continually and almost deliberately placed in the background of your attempts to help me. And yet they were, and remain, much greater than whether or not I get my poetry published. I didn't need the publication of my poetry with your name lent to it, in order to go on writing poetry, half as much as I needed your friendship in other ways (the very ways you ignored) in order to write it. I couldn't, for that reason, have brought the kind of responsiveness and appreciation that you expected of me (not with any real honesty) to the kind of help from you which I needed so much less than the kind you withheld.

Your whole relationship with me amounted to pretty much the same thing as your trying to come to the aid of a patient suffering from pneumonia by handing her a box of aspirin or Grove's cold pills and a glass of hot lemonade. I couldn't tell you that outright. And how were you, a man of letters, to have realized it, when the imagination, so quick to assert itself most powerfully in the creation of a piece of literature, seems to have no power at all in enabling writers in your circumstances to fully understand the maladjustment and impotencies of a woman in my position?

When you wrote to me up in W. about that possible censor job, it seemed a very simple matter to you, didn't it, for me to make all the necessary inquiries about the job, arrange for the necessary interviews, start work (if I was hired) with all the necessary living conditions for holding down such a job, and thus find my life all straightened out in its practical aspects, at least -- as if by magic?

But it's never so simple as that to get on one's feet even in the most ordinary practical ways, for anyone on my side of the railroad tracks -- which isn't your side, nor the side of your great admirer Miss Fleming, nor even the side of those well cared for people like S.T. and S.S. who've spent most of their lives with some Clara or some Jeanne to look after them even when they themselves have been flat broke.

A completely down and out person with months of stripped, bare hardship behind him needs all kinds of things to even get himself in shape for looking for a respectable, important white-collar job. And when he needs ample funds for eating and sleeping and keeping up appearances (especially the latter) while going around for various interviews involved. And even if and when a job of that kind is obtained, he still needs the eating and the sleeping and the carfares and the keeping up of appearances and what not, waiting for his first pay check and even perhaps for the second pay check since the first one might have to go almost entirely for back rent or something else of that sort.

And all that takes a hell of a lot of money (especially for a woman) -- a lot more than ten dollars or twenty five dollars. Or else it takes the kind of very close friends at whose apartment one is quite welcome to stay for a month or two, and whose typewriter one can use in getting off some of the required letters asking for interviews, and whose electric iron one can use in keeping one's clothes pressed, et cetera -- the kind of close friends that I don't have and never have had, for reasons which you know.

Naturally, I couldn't turn to you, a stranger, for any such practical help on so large a scale; and it was stupid of me to have minimized the extent of help I needed when I asked you for that first money order that got stolen and later for the second twenty five dollars -- stupid because it was misleading. But the different kind of help I asked for, finally (and which you placed in the background) would have been an adequate substitute, because I could have carried out those plans which I mentioned to you in the late fall (the book reviews, supplemented by almost any kind of part-time job, and later some articles, and maybe a month at Yaddo this summer) without what it takes to get on one's feet in other very different ways. And then, eventually, the very fact that my name had appeared here and there in the book review sections of a few publications (I'd prefer not to use poetry that way) would have enabled me to obtain certain kinds of jobs (such as an O.W.I. job for instance) without all that red tape which affects only obscure, unknown people.

The anger and the indignation which I feel towards you now has served to pierce through the rough ice of that congealment which my creative faculties began to suffer from as a result of that last note from you. I find myself thinking and feeling in terms of poetry again. But over and against that is the fact that I'm even more lacking in anchorage of any kind than when I first got to know you. My loneliness is a million fathoms deeper, and my physical energies even more seriously sapped by it; and my economic situation is naturally worse, with living costs so terribly high now, and with my contact with your friend Miss X having come off so badly.

However, she may have had another reason for paying no attention to that note of mine -- perhaps the reason of having found out that your friendliness toward me had cooled -- which would have made a difference to her, I suppose, since she is such a great "admirer" of yours. But I don't know. That I'm in the dark about, too; and when I went up to the "Times" last week, to try, on my own, to get some of ther fiction reviews (the "Times" publishes so many of those), nothing came of that either. And it's writing that I want to do -- not operating a machine or a lathe, because with literature more and more tied up with the social problems and social progress (for me, in my way of thinking) any contribution I might be able to make to the welfare of humanity (in war-time or peace-time) would have to be as a writer, not as a factory worker.

When I was very young, ridiculously young (of school-girl age) for a critical role, with my mind not at all developed and all my ideas in a state of first-week embryonic formlessness, I was able to obtain book-reviews from any number of magazines without any difficulty -- and all of them books by writers of accepted importance (such as Cummings, Babette Deutsch, H.D.) whereas now when my ideas have matured, and when I really have something to say, I can get no work of that kind at all. And why is that? It's because in all those intervening years, I have been forced, as a woman not content with woman's position in the world, to do a lot of pioneer living which writers of your sex and with your particular social background do not have thrust upon them, and which the members of my own sex frown upon (for reasons I've already referred to) -- so that at the very moment when I wanted to return to writing from living (with my ideas clarified and enriched by living) there I was (and still am) -- because of that living -- completely in exile socially.

I glossed over and treated very lightly (in my first conversation with you) those literary activities of my early girlhood, because the work itself was not much better than that which any talented college freshman or precocious prep-school senior contributes to her school paper. But, after all, that work, instead of appearing in a school paper where it belonged, was taken so seriously by editors of the acceptably important literary publications of that time, that I was able to average as much as $15 a week, very easily, from it. And I go into that now and stress it here; because you can better imagine, in the light of that, just how I feel in realizing that on the basis of just a few superficials (such as posessing a lot of appealingly youthful sex-appeal and getting in with the right set) I was able to maintain my personal identity as a writer in my relationship to the world, whereas now I am cut off from doing so because it was necessary for me in my living, to strip myself of those superficials.

You've never had to live, Dr. P -- not in any of the by-ways and dark underground passages where life so often has to be tested. The very circumstances of your birth and social background provided you with an escape from life in the raw; and you confuse that protection from life with an inability to live -- and are thus able to regard literature as nothing more than a desperate last extremity resulting from that illusionary inability to live. (I've been looking at some of your autobiographical works, as this indicates.)

But living (unsafe living, I mean) isn't something one just sits back and decides about. It happens to one, in a small way, like measles; or in a big way, like a leaking boat or an earthquake. Or else it doesn't happen. And when it does, then one must bring, as I must, one's life to literature; and when it doesn't then one brings to life (as you do) purely literary sympathies and understandings, the insights and humanity of words on paper only -- and also, alas, the ego of the literary man which most likely played an important part in the change of your attitude toward me. That literary man's ego wanted to help me in such a way, I think, that my own achievments might serve as a flower in his buttonhole, if that kind of help had been enough to make me bloom.

But I have no blossoms to bring to any man in the way of either love or friendship. That's one of the reasons why I didn't want that introduction to my poems. And I'm not wanting to be nasty or sarcastic in the last lines of this letter. On the contrary a feeling of profound sadness has replaced now the anger and the indignation with which I started to write all this. I wanted your friendship more than I ever wanted anything else (yes, more, and I've wanted other things badly). I wanted it desperately, not because I have a single thing with which to adorn any man's pride -- but just because I haven't.

Yes, the anger which I imagined myself to feel on all the previous pages, was false. I am too unhappy and too lonely to be angry; and if some of the things to which I have called your attention here should cause any change of heart in you regarding me, that would be just about the only thing I can conceive of as occuring in my life right now.

La votre C.

P.S. That I'm back here at 21 Pine Street causes me to add that that mystery as to who forged the "Cress" on the money order and also took one of Brown's checks (though his was not cashed, and therefore replaced later) never did get cleared up. And the janitor who was here at the time, is dead now. I don't think it was he took any of the money. But still I was rather glad that the postoffice didn't follow it through because just in case Bob did have something to do with it, he would have gotten into serious trouble -- which I shouldn't have welcomed, because he was one of those miserably underpaid negroes and an awful decent human being in lots of ways. But now I wish it had been followed through after he died (which was over two months ago) because the crooks may have been those low vile upstate farm people whose year-round exploitation of down and out farm help ought to be brought to light in some fashion, and because if they did steal the money order and were arrested for it, that in itself would have brought the attention of the proper authorities all their other illegal activities as well: And yet that kind of justice doesn't interest me greatly. What's at the root of this or that crime or antisocial act, both psychologically and environmentally, always interests me more. But as I make that last statement, I'm reminded of how much I'd like to do a lot of things with people in some prose -- some stories, maybe a novel. I can't tell you how much I want the living which I need in order to write. And I simply can't achieve them entirely alone. I don't even posess a typewriter now, nor have even a rented one -- and I can't think properly except on a typewriter. But that of course is the least of my problems -- the typewriter; at least the easiest to do something about.

C.

* * *
Dear P.:

This is the simplest, most outright letter I've ever written to you; and you ought to read it all the way through, and carefully, because it's about you, as a writer, and about the ideas regarding women that you expressed in your article on A.N., and because in regard to myself, it contains certain information which I did not think it necessary to give you before, and which I do think now you ought to have. And if my anger in the beginning makes you too angry to go on from there -- well, that anger of mine isn't there in the last part, now as I attach this post-script.

C.

And if you don't feel like reading it even for those reasons, will you then do so, please, merely out of fairness to me -- much time and much thought and much unhappiness having gone into those pages.

Saturday, May 21, 2005

fragments from Meister Eckhart


Meister Eckhart said: We should contrive not to need to pray to God, asking for his grace and divine goodness . . . but take it without asking . . .




Meister Eckhart said: I shall never pray that God give me himself. I shall pray that he make me pure, for if I am pure, God must give himself and dwell in me, because it is his peculiar nature to do so.




What is truth? Truth is something so noble that if God could turn aside from it, I could keep to the truth and let God go.




Speaking of knowledge and love: knowledge is better than love but the two together are better than one of them, for knowledge really contains love. Love may be fooled by goodness, depending on it, so that when I love I hang on to the gate, blind to the truth about my acquaintance. Even a stone has love - for the ground! if I depend on goodness, which is God's first proffer, and accept God only as he is good to me, I am content with the gate but I do not get to God. Thus knowledge is better, for it leads love. Love has to do with desire and purpose, whereas knowledge is no particular thought, but rather, it peels off all [coverings] and is disinterested and runs naked to God, until it touches him and grasps him.




In limpid souls God beholds his own image; he rests in them and they in him.
As I have often said, I like best those things in which I see most clearly the likeness of God. Nothing in all creation is so like God as stillness.




Envoi

Meister Eckhart's good friends bade him, "since you are going to leave us, give us one last word."

"I will give you," he replied, "a rule which is the stronghold of all I have ever said, in which are lodged all the truths to be discussed or put into practice."

It often happens that what seems trivial to us is more important to God than what we think important. Therefore, we ought to take everything God puts on us evenly, not comparing and wondering which is more important, or higher, or best. We ought simply to follow where God leads, that is, to do what we are most inclined to do, to go where we are repeatedly admonished to go - to where we feel most drawn. If we do that, God gives us his greatest in our least and never fails.

Now, some people despise the little things of life. It is their mistake, for they thus prevent themselves from getting God's greatness out of these little things. God is every way, evenly in all ways, to him who has the eyes to see. But sometimes it is hard to know whether one's inclinations come from God or not, but that can be decided this way: if you find yourself possesed of a knowledge or intimation of God's will, which you obey before everything else, because you feel urged to obey it and the urge is frequent, then you may know that it is from God.

Some people want to recognize God in some pleasant enlightenment -- and then they get pleasure and enlightenment but not God. Somewhere it is written that God shines in the darkness where every now and then we get a glimpse of him. More often, God is where his light is least apparent. Therefore we ought to expect God in all manners and all things evenly.

Someone may now say: I should be glad to look for God evenly in all shapes and things, but my mind does not always work the same way -- and then, not as well with this as with that. To which I reply: That is too bad! All paths lead to God and he is on them all evenly, to him who knows. I am well aware that a person may get more out of one technique than another but it is not best so. God responds to all techniques evenly to a knowing man. Such and such may be the way, but it is not God.

But even if God is in all ways and all things evenly, do I not still need a special way to get to him? Let us see. Whatever the way that leads you most frequently to awareness of God, follow that way; and if another way appears, different from the first, and you quit the first and take the second, and the second works, it is all right. It would be nobler and better, however, to achieve rest and security through evenness, by which one might take God and enjoy him in any manner, in any thing, and not have to delay and hunt around for your special way: that has been my joy! To this end all kinds of activities may contribute and any work may be a help; but if it does not, let it go!

Friday, May 20, 2005

Exclusivity and Particularity

The following passage is John Dominic Crossan's response to a collection of articles in which exclusivity is seen as the principal obstacle to earnest and useful ecumenical dialogue.

Several of the authors spoke of the imperial exclusivity so characteristic of Christianity. For José Ignacio Cabezón, "What Buddhists find objectionable is (a) the Christian characterization of the deity whose manifestation Jesus is said to be, and (b) the claim that Jesus is unique in being such a manifestation". For Bokin Kim, "most Christians hold to an exclusive view of Christ that claims his uniqueness". For Rita Gross, "the exclusive claims made on behalf of Jesus by Christians appalled me even as a teenager, and my repugnance for exclusive truth claims on the part of religions - any religion - has not diminished since. Thus, part of my journey is working out both a theory and a praxis of religious pluralism that is neither relativistic nor universalistic, that encourages both commitment to one tradition and appreciation of other traditions." I myself find such exclusivistic claims by Christianity, or any other religion, insulting in theory and lethal in practice, objectionable in history and obscene in theology. They are implicitly genocidal even if political impotence limits the divine ethnic cleansing they imagine. But how, as Gross repeats, does one establish "a position that is neither relativistic, not exclusivistic"? My own answer is particularity, but I must explain that in terms of my understanding of Trinity, divinity, and particularity.

Trinity seems a particularly and peculiarly Christian understanding of God, but my proposal is that the structure of the Holy is Trinitarian in all religions that I know about and even in all those I can imagine. I speak very deliberately about the Holy (not about God) as the infinite mystery that surrounds and supports, fascinates and terrifies us. It is that against which we interact as meaning-seeking beings. Be it absolute open meaninglessness or absolute univocal meaning, our interaction with it does not seem to be an option but a necessity. And my point is that the Holy is Trinitarian in structure. It is not just on the one hand that religion is Trinitarian in structure. But it is not on the other hand that the Holy in itself and apart from us is Trinitarian in structure. It is, I propose, that the Holy in itself as seen by us across the spectrum of world religious experience is Trinitarian in structure. That trinity involve, first, ultimate metaphor, that foundational image that imagines the Holy as, for example, power, person, state, or order, as nature, god/goddess, nirvana, or mandate of heaven. It involves, second, material manifestation, some physical object in which that metaphorical vision is peculiarly, specially, or even uniquely incarnated, some person, place or thing, some individual or collectivity, some cave or shrine or temple, some clearing in the forest or tree in the desert where the ultimate referent is encountered and experienced. It involves, finally, preliminary preparation, for there must be at least one believer to begin with and eventually more to end with, But, as there are always nonbelievers as well, some prior affinity must exist, as it were, between this metaphor rather than that, this manifestation rather than that, and this believer rather than that. For me, therefore, all faith and all religion, not just my own Christianity, is Trinitarian in structure and that structure seems to inhere in the Holy itself, at least insofar as we can see it. For me, therefore, Christianity and Buddhism differ most profoundly on their ultimate metaphor for the Holy: it is person (God) for the former but state (nirvana) for the latter. In Christianity, of course, our ultimate metaphor is rather overinvested: it it person; and that person is parent; and that parent is father. But I leave those specifications aside for the moment.

Divinity is the term I use for any material manifestation. By calling such manifestations divine I mean precicely that a religion's ultimate metaphor is experienced by believers as peculiarly, specially, or even uniquely present in that physical phenomenon. In that sense I understand both Christ and the Buddha to be divine in exactly the same way - that is, as incarnations of the Holy but within different ultimate metaphors. Christ did not have a monopoly on the Kingdom of God but invited others to enter it just as he had done. So just as there is the Buddha and the bodhisattva, there is also the Christ and the 'Christisattva'. And just as the Buddha does not negate the bodhisattva, so neither does the 'Christisattva' negate the Christ. It is, in all cases, a question of lived lives and, sometimes, however unfortunately, of accepted martyrdoms. But those last words emphasize a crucial difference between the Christ and the Buddha, and José Ignacio Cabezón underlined it in his article: "Unlike Jesus, the Buddha was not a peasant; his followers seem to have been principally middle- and upper-middle-class men and women, as was his principal audience; and his criticisms were primarily directed at the Brahminical religious beliefs and practices prevalent in his day, not at the social structures that marginalized and oppressed men and women in Ancient India . . . The Buddha opened up the religious life (and therefore the possibility of salvation) to members of society that that hitherto been denied it: members of the lowest castes and women especially . . . Nonetheless, as a program of social reform, Jesus' must be recognized as being the more radical and far reaching, and this no doubt is why the Christian tradition to this day, even when impeded by its own institutional forms, has been at the forefront of social transformation." In this response I focus only on exclusivity and particularity, but this is another major focus for Buddhist-Christian discussion. It is a question of the divergent social class of the Christ and the Buddha. It is the difference between justice and compassion. It is the question of suffering outside the palace created from inside the palace itself. But, for here and now. I leave those questions aside to return to those terms I used twice already, "peculiarly, specially, or even uniquely present," terms that I sum up by the word particularity.

Particularity is, for me, the most universal aspect of our humanity. It is what rules us whenever we touch on anything most precious, personal, or profound. Examples may help. Suppose I awoke tomorrow morning beside my wife Sarah and announced, "If I had not met you, fallen in love with you, and married you, I would have met, loved, and married someone else and be waking up next to them this morning." That is, of course, a very bad way to start the day. But it is both absolutely true and absolutely inhuman. If it is true, then why is it most imprudent to start the day with this announcement? Particularity is the answer. One experiences and must experience a beloved spouse as "peculiarly, specially, or even uniquely" destined for that relationship and not as an interchangeable cog in a relational machine. As with human love, so is it also - and even more profoundly - with divine faith. It must be experienced as "peculiarly, specially, or even uniquely" right, true, valid, and correct. In anything that is of supreme importance to us, be it spouse or family, hobby or passion, job or profession, language or country, there is an inevitable slippage from a to the. But out of the corner of our minds we recognize that a has become the, and we know that this is perfectly human and presents no problem - unless it is taken literally and the equally relative absolutes of others are negated. So it is, also or especially, with one's faith or one's religion. It must be experienced as a manifestation of the Holy, but we must never forget or deny that it is actually a manifestation for me and for us. To be human is to live in a as the; to be inhuman is to deny that necessary slippage.

John Dominic Crossan
2000
DePaul University

To The States

To the States or any one of them, or any city of the States, Resist
     much, obey little,
 
Once unquestioning obedience, once fully enslaved,
 
Once fully enslaved, no nation, state, city of this earth, ever afterward
     resumes its liberty.

-- Walt Whitman

Wednesday, May 18, 2005

on "Christian" art . . .

I found the following paragraph in the introduction to the Oxford History of Christianity recently:

Christianity is a religion of the word -- the 'Word made Flesh', the word preached, the word written to record the story of God's intervention in history. Every story needs a picture. Pope Gregory the Great defined the role of the artist thus: 'painting can do for the illiterate what writing does for those who can read'. Augustine had gone further in praise of music: written words are in themselves inadequate -- 'language is too poor to speak of God . . . yet you do not like to be silent. What is left for you but to sing in jubilation'. The visual artist as well as the musician is entitled to the benefit of the Augustinian argument. Words constitute a record exerting a long-term pressure: a work of art has an instantaneous impact. It bridges the gap between cultures with a simple gesture with an immediacy denied to translations of the record. Whatever the culture from which it derives, a great work of art is a potential source of spiritual insight, falling short of words in the power of syllogistic argument and even in the ability to suggest the content of the imagination's inward eye, but far superior in the evocative power to haunt and illuminate. Wassily Kandinsky, the pioneer of abstract painting, who published a study of The Spiritual in Art in 1912, spoke of art as resembling religion in taking what is known and transforming it, showing it 'in new perspectives and in a blinding light'. Some of the masterpieces of painting and sculpture in the Christian tradition have been produced by artists whose status as believers is doubtful. In Kandinsky's view of the breakthrough to spiritual perception, this is no paradox. 'It is safer to turn to geniuses without faith than to believers without talent' (blogger's emphasis), said the French Dominican Marie-Alain Couturier -- an aphorism which he tested by persuading Matisse, Braque, Chagall, and other great names of the day to do work for the church of Assy in the French Alps. Couturier was not subordinating religious considerations to élitism; to him, 'all great art is spiritual since the genius of the artist lies in the depths, the secret inner being from whence faith also springs'. Jacques Maritain has drawn out a further implication of the supposition of the unity of all spiritual experience. To the Christian who wishes his art to reflect his religious convictions he says: keep this desire out of the forefront of the mind, and simply 'strive to make a work of beauty in which your entire heart lies.' (blogger's emphasis)

John McManners
1990

Huxley on silence

The twentieth century is, among other things, the Age of Noise. Physical noise, mental noise and noise of desire -- we hold history's record for all of them. And no wonder; for all the resources of our almost miraculous technology have been thrown into the current assault against silence. That most popular and influential of all recent inventions, the radio is nothing but a conduit through which pre-fabricated din can flow into our homes. And this din goes far deeper, of course, than the eardrums. It penetrates the mind, filling it with a babel of distractions, blasts of corybantic or sentimental music, continually repeated doses of drama that bring no catharsis, but usually create a craving for daily or even hourly emotional enemas. And where, as in most countries, the broadcasting stations support themselves by selling time to advertisers, the noise is carried from the ear, through the realms of phantasy, knowledge and feeling to the ego's core of wish and desire. Spoken or printed, broadcast over the ether or on wood-pulp, all advertising copy has but one purpose -- to prevent the will from ever achieving silence. Desirelessness is the condition of deliverance and illumination. The condition of an expanding and technologically progressive system of mass production is universal craving. Advertising is the organized effort to extend and intensify the workings of that force, which (as all the saints and teachers of all the higher religions have always taught) is the principal cause of suffering and wrong-doing and the greatest obstacle between the human soul and its Divine Ground.

— from Silence, Liberty, and Peace
Aldous Huxley
(1946)

Tuesday, May 17, 2005

explanatory note

The purpose of this blog will be to archive and possibly comment on some passages that have touched me in some profound way or another. Some will be complete pieces and others will be fragmentary.

peace

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