# 33 Music for Scriptures 2013 — ETERNAL RETURN (1) : * Miles Davis (In a Silent Way, complete sessions) , * Gustav Mahler (Symphonies 1-8) , * Karlheinz Stockhausen (Theatre Of Voices) , * Anton Webern (Variation OP 27 , Complete Music For String Quartet) , * Ludwig Van Beethoven (Symphonies 1-8 , * String Quartet No. 12 OP 127) , * Bach (French Suites , Flute Sonatas , English Suites) , * Steve Reich (The Cave) , * Richard Strauss (A Hero’s Life) , * Mozart (Violin Concertos , Bassoon Concerto B-Flat) , * Olivier Messiaen (Quartet For The End Of Time) , * Alban Berg (Concerto For Piano , Lyric Suite) , * Bill Evans (Conversations With Myself) ,* Claude Debussy (Pelleas et Melisande Opera) , * Maurice Ravel (Daphois et Chloe)

and so it goes that we find ourselves “here” to be continued with more commentary on the self that is not , all metaphysical vibrations according and falling/following through … though

there are a variety of ways to characterize it , dionysus , apollo , old testament, new testament etc. choose your “mobile army of metaphors, metonymns and anthropomorphisms” (and yes we’ve included more quotes from that important essay) and we always have “choice” regarding inheritance , as Derrida reminds us, and the “reminding” can also be a form of “forgetting” — and the spoken and written “word” , vibration , logos, sophia, mythos, poetry, song, opera etc.

a recording, an archive , is being attempted in “time” as repetition compulsion, destiny compulsion, fort/da , sending and receiving, rhythm …

so here is a list of the music that plays and embraces the words spoken , “here” and otherwise..

(after the “old testament” previously listed in this blog) :

MILES DAVIS : IN A SILENT WAY

MAHLER : FIRST SYMPHONY

STOCKHAUSEN : GESANG DER JUNGLING

WEBERN : VARIATIONS OP 27

BEETHOVEN : FIRST SYMPHONY

BACH : FRENCH SUITE NO. 1

STEVE REICH : THE CAVE

RICHARD STRAUSS : “HERO”  (TONE POEM)

MOZART : VIOLIN CONCERTOS

MESSIAEN : QUARTET FOR THE END OF TIME

BEETHOVEN : SECOND SYMPHONY

STOCKHAUSEN : COSMIC PULSES

BERG : CONCERTO FOR PIANO

BACH : FRENCH SUITE NO. 2

MAHLER : SECOND SYMPHONY

BILL EVANS : CONVERSATIONS WITH MYSELF

STOCKHAUSEN : THEATRE OF VOICES

BEETHOVEN : SYMPHONY NUMBER THREE

MAHLER : SYMPHONY THREE

WEBERN : COMPLETE MUSIC FOR STRING QUARTET

BACH : FRENCH SUITE NO. 3

BACH :  FLUTE SONATAS

BEETHOVEN : FOURTH SYMPHONY

BERG : LYRIC SUITE

BEETHOVEN : STRING QUARTET NO. 12 OP 127

MAHLER : FOURTH SYMPHONY

BEETHOVEN : FIFTH SYMPHONY

MAHLER : FIFTH SYMPHONY

DEBUSSY : Pelléas et Mélisande (opera)

BEETHOVEN : SIXTH SYMPHONY

MAHLER : SIXTH SYMPHONY

BACH : FRENCH SUITE NO. 5

RAVEL : PIANO CONCERTO IN G MAJOR

MOZART : BASSOON CONCERTO B-FLAT

BEETHOVEN : SEVENTH SYMPHONY

BACH : FRENCH SUITE NO. 6

MAHLER : SEVENTH SYMPHONY

BEETHOVEN : EIGHTH SYMPHONY

MILES DAVIS : IN A SILENT WAY (COMPLETE SESSIONS)

BACH : ENGLISH SUITES (GLENN GOULD)

MAHLER : EIGHTH SYMPHONY

RAVEL : DAPHOIS ET CHLOE

Derrida (“Hospitality”)

“… the contradictions (atopical:madness, extravagance, in Greek: atopos) of which we are speaking produces or registers the autodeconstruction in every concept, in the concept of concept: not only because hospitality undoes, should undo, the grip, the seizure, the capture, the force or the violence of the taking as comprehending, hospitality is, must be, owes itself to be, inconceivable and incomprehensible …” (362)

“If every concept shelters or lets itself be haunted by another concept, by an other than itself that is no longer even its other, then no concept remains in place any longer.” (364)

“Hospitality — this is is a name or an example of deconstruxtion.” (364)

“to be hospitable is to let oneself be overtaken, to be ready to not be ready…”  (361)

“Hospitality is the deconstruction of the at-home; deconstruction is hospitality to the other, to the other than oneself …” (364)

“To wait without waiting, awaiting absolute surprise, the unexpected visitor, awaited without a horizon of expectation … the messianic as hospitality … the madness of hospitality…” (362)

“Hospitality must wait and not wait. It is what must await and still not wait, extend and stretch itself and still stand and hold itself in the awaiting and the non-awaiting. Intentionality and non-intentionality, attention and inattention. Tending and stretching itself between the tending and the not-tending or the not-tending-itself, not to extend this or that, or oneself to the other. It must await and expect itself to receive the stranger … gather all these words, all these values, all these significations (to tend and extend, to extend oneself, attention, intention, holding, withholding …” (360)

“that radical hospitality consists, would have to consist, in receiving without invitation, beyond or before the invitation.” (360)

“You cannot calculate justice … justice is the relation to the other. That is other. Once you relate to the other as the other, then something incalculable comes on the scene, something which cannot be reduced to the law or to the history of legal structures. That is what gives deconstruction its movement, that is, constantly to suspect, to criticize the given determinations of culture, of institutions, of legal systems, not in order to destroy them or simply to cance them, but to be just with justice, to respect this relation to the other as justice.” (18)

Scriptures 2013 (Nietzsche , John , Meister Eckhart , Taittriya Upanishad)

to be filled with joy

and always feel stimulated

even by affliction

since affliction upholds the happy man

and to see even in the most sacred things

something comical

but whosoever lives by the light

comes in to the light

so that it may be seen plainly

that what he has done

has been done through God

if he really abides in God’s will

all pain is to him a joy

all complication , simple

He is free

and gone out from himself

and from all that he receives

he must be free

‘Woman’ , he said, ‘why are you crying?’

‘Who are you looking for?’

Thinking he was the gardener

she said , ‘sir if you have carried him away

tell me where you have put him

and I will get him

Jesus said to her,  ‘Mary’

She turned toward him and cried out

(in Aramaic) ‘Rabboni’ (Teacher)

Jesus said, ‘ do not hold on to me’

for I have not yet returned

to the Father

Go instead to my brothers

tell them

‘I am returning to my Father

and your Father.

to my God and your God

What is needful?

Meditation, and sacred learning and teaching.

(73)

Derrida , Emerson , Nietzsche

“Death, the ‘proper result’ and therefore the end of life, the end without end, the strategy without finality of the living — all of this is not solely a statement of Schopenheur’s. It also coincides almost literally with several Nietzschean propositions that we had attempted to interpret: on life as a very rare genre of that which is dead (Joyful Wisdom), a ‘particular case’ and ‘means in view of something else’ (Will to Power), this something necessarily participating in death; and finally on the absence, in the last analysis, of anything like an instinct of conservation. The unconscious port of registry, at the distance of this generality, also will have been Nietzschean.”

(Derrida ,  “To Speculate — On ‘Freud’” , The Post Card  269 )

“Ineffable is the union of man and God in every act of the soul. The simplest person who in his integrity worships God becomes God; yet forever and ever the influx of this better and universal self is new and unsearchable. It inspires awe and astonishment. How dear, how soothing to man, arises the idea of God, peopling the lonely place, effacing the scars of our mistakes and disappointments! When we have broken our god of tradition and ceased from our god of rhetoric, then may God fire the heart with his presence. It is the doubling of the heart itself, nay, the infinite enlargement of the heart with a power of growth to a new infinity on every side. It inspires in man an infallible trust. He has not the conviction, but the sight, that the best is true, and may in that thought easily dismiss all particular uncertainties and fears, and adjourn to the sure revelation of time the solution of his private riddles. He is sure that his welfare is dear to the heart of being.”

(Emerson 220-221)

The expression “perpetual recurrence of the same thing” appears, between quotation marks, in the third chapter. Nietzsche’s name is not mentioned, but small matter. The passage concerns the existence in psychic life of an irresistible tendency to reproduction: this takes the form of a repetition no longer taking into account the pleasure principle, and even placing itself above the pleasure principle. In the fate neurosis this repetition has the characteristics of the demonic. the phantom of the demonic, and even of the diabolical, reappears measuredly in Beyond … Coming back — subject to a rhythm — this phantom deserves an analysis of the passages and the procedure, of everything that both makes him come back and conjures him up cadentially.

( Derrida , “To Speculate – On ‘Freud’” , The Post Card 269 )

“He believes that he cannot escape from his good. The things that are really for thee gravitate for thee. You are running to seek your friend. Let your feet run, but your mind need not. If you do not find him, will you not acquiesce that it is best you should not find him? for there is a power which, as it is in you, is in him also, and could therefore very well bring you together, if it were for the best. You are preparing with eagerness to go and render a service to which your talent and your taste invite you, the love of men and the hope of fame. Has it not occurred to you that you have no right to go unless you are equally willing to be prevented from going? O, believe, as thou livest, that every sound that is spoken over the round world which though oughtest to hear will vibrate on thine ear! Every proverb, every book, every byword that belongs to thee for aid or comfort, shall surely come home through open or winding passages. Every friend whom not thy fantastic will but the great and tender heart in thee craveth shall lock thee in its embrace. And this because the heart in thee is the heart in all; not a valve, not a wall, not an intersection is there anywhere in nature, but one blood rolls uninterruptedly an endless circulation through all men as water of the globe is all one sea and, truly seen, its tide is one.”

(Emerson)

“Here, I am asking questions in the dark. Or in a penumbra, rather, the penumbra in which we keep ourselves when Freud’s un-analyzed reaches out its phosphorescent antennae. Reaches them out the unexpected structure of this text, of the movements within it which, it seems to me, do not correspond to any genre, to any philosophical or scientific model. Nor to any literary, poetic, or mythological model. These genres, models, codes are certainly present within the text, together or in turn, exploited, maneuvered, interpreted like pieces. But thereby overflowed. Such is the hypothesis or the athesis of the athesis.”

( Derrida , “To Speculate — On ‘Freud’” , The Post Card 278 )

“Let man then learn revelation of all nature and all thought to his heart; this; namely; that the highest dwells with him; that the sources of nature are in his own mind, if the sentiment of duty is there. But if he would know what the great God speaketh, he must ‘go into his closet and shut the door,’ as Jesus said. He must greatly listen to himself, withdrawing himself from all the accents of other men’s devotion. He that finds God a sweet enveloping thought to him never counts his company. When I sit in that presence, who shall dare to come in?”

(Emerson)

What then does the principle of this relation consist of? Unpleasure would correspond to an increase and pleasure to a diminution of quantity of (free) energy. But this correlation is neither a simple correlation between two forces, that of the sensations and that of the modification of energy, nor as a directly proportional ratio. this non-simplicity and indirectness promise, on the threshold of the “loosest” hypothesis, an inexhaustible reserve for speculation. This reserve does no consist of substantial riches, but rather of additional turns, supplementary angles, differential ruses as far as the eye can see. Time must be of the party. Time is not a general form, the homogenouse element of this differentiality — rather, it must be thought in return on the basis of this differential heterogeneity — but it has to be reckoned with. It is probable, remarks Freud, that the “decisive” factor here is the amount of increase or diminution in time, “in a given period of time.”

(Derrida , The Post Card, 280)

“First response then: the pleasure principle, as its name indicates, is a principle, it governs a general tendency, which tendentially then, organizes everything, but can encounter, external obstacles. These obstacles do sometimes prevent it from coming to its conclusion or from triumphing, but do not put it into question as a principial tendency to pleasure, but on the contrary confirm it as soon as they are considered as obstacles.”

(“To Speculate — On ‘Freud’” , The Post Card, 282)

The reality principle imposes no definitive inhibition, no renunciation of pleasure, only a detour in order to defer enjoyment, the way station of a differance.Because the pleasure principle — right from this preliminary moment when Freud grants it an uncontested mastery — enters into a contract only with itself, reckons and speculates only with itself or with its own metastasis, because it sends itself everything it wants, and in sum encounters no oppostion, it unleashes in itself the absolute other.

(Derrida , The Post Card, 282-283)

Pure pleasure and pure reality are ideal limits, which is as much as to say fictions. The one is as destructive and mortal as the other. Between the two the differant detour therefore forms the very actuality of the process, of the “psychic” process as a “living” process. Such an “actuality,” then, is never present or given. It “is” that which in the gift is never presently giving or given. There is — it gives, differance … The detour thereby “would be” the common, which is as much as to say the differant, root of the two principles, the root uprooted from itself, necessarily impure, and structurally given over to compromise, to the speculative transaction. The three terms — two principals plus or minus differance — are but one, the same divided, since the second (reality) principle and differance are only the “effects” of the modifiable pleasure principle.

(“To Speculate — On ‘Freud’” , The Post Card 284-285)

But from whichever end one takes this structure with one-two-three terms, it is death. At the end, and this death is not opposable, does not differ, in the sense of opposition, from the two principles and their differance. It is inscribed, although non-inscribable, in the process of this structure — which we will call later stricture. If death is not opposable it is, already, life death.

… a structure of alteration without opposition. That which seems, then, to make the belonging — a belonging without interiority — of death to pleasure more continuous, more immanent, and more natural too …

(a sentence which condemns to death and an interruption suspending death)

(Derrida — “To Speculate — On ‘Freud’” , The Post Card, 285)

In this world only the play of artists and children exhibits becoming and passing away, building and destroying, without any moral additive, in forever equal innocence. And as artists and children play, so plays the ever-living fire, building up and destroying, in innocence. Such is the game that the aeon plays with itself. It builds towers of sand like a child at the seashore, piling them up and trampling them down. From time to time it starts the game anew. A moment of satiety, and again it is seized by its need, as the artist is seized by the need to create. Not hubris but the ever-newly-awakened impulse to play calls new worlds into being.

      (Nietzsche , Philosophy in the Tragic Age of the Greeks 7, P. 62)

Scriptures 2013 (Nietzsche , Revelation , 1 Corinthians , Kaushitaki Upanishad)

to live life among fragile and absurd things

half artist, half bird or metaphysician

and I saw an angel

standing in the sun

who cried in a loud voice

to all the birds flying in midair

come, gather together

for the great supper of God

so that you may eat

the flesh of kings

not to say yes or no

to reality

except maybe occasionally

testing it with a foot

like a good dancer

to always feel kissed

with a ray of sunlight

and happiness

two or three prophets

should speak

when consciousness rules speech

with speech we can speak all words

when consciousness rules breath

with inbreath we can smell all perfumes

it is not speech we should want to know

we should know the speaker

it is not things seen we should want to know

we should know the seer

it is not sounds we should want to know

we should know the hearer

it is not mind we should want to know

WE SHOULD KNOW THE THINKER

(72)

# 32

another reading affirms , pulls together and moves the narrative along. Watching was so essential , still is, and the manifold viewing includes the breath and the ego and the sound , music , silence . we know what the question was ; we know the important idea that proved to be a salvation focus point. and now we know definitive affirmations regarding our recording , meditation, zazen , circumambulation of the lake, the water in the earth , the radnor lake, the visions and the viewing of sounds , music , destiny in form and Reality in the witnessed presence beyond word.

there are multiple forces at work , the unity of multiplicity and diversity as universal and particular , requiring the thinking beyond thought in and and through time as understood by Dogen and Sri Nisargadatta Maharaj and yes Derrida, the wisdom of nonknowledge which is not the secret , something ancient and postmodern, realizing it today as i walked around the lake , the words and music in my ear.

was thinking i needed mahler’s 6th and 8th and beethoven’s 6th and eighth. thinking of webern as well. all to be realized in the stereo speakers i purchased today for my lap top computer. the music is on youtube. the instructions are clear, to continue in multiplicity , multiplicity unified and harmonized toward the goal , a goal involving travel and requiring the highest self , reigning in the lower possibilities that aren’t. and it’s about travelling inside the united states, going west. the break and turn lights were discovered as not functioning on the car today.

i will finally be able to include miles davis (in a silent way) from the youtube recordings. havent checked yet but im pretty confident its in there. library didnt have it on cd for some reason.

return to mitchell’s “translations” of Chuangtzu.

go forward with next Scriptures 2013 reading , including Nietzsche quotes from Will To Power , juxtaposed with Revelation and 1 Corinthians … and yes, the Upanishads.

I Ching (7) : Multitude

Originally Shi meant multitude.

At present, it means teacher as well as troops or army.

left : multitude or pile

right : a circle or can mean “to go around”

a multitude of people gathered together and circling a pivot

when the pivot in emphasized : a teacher , a master or a person who deserves respect from society

when the multitude is emphasized : a multitude of people, not a military force

In ancient dictionaries shi denotes a group of 2,500 people

water under earth

water is stored in the earth

DECISION

Multitude

Be steadfast and upright

For a person of noble spirit

Good fortune

No fault

The superior person embraces people and cares for the multitude

TAO TEXT

Initial Six :

Sending out a multitude

It should be kept under control

Otherwise, no good :

misfortune

The bottom line denotes the beginning of a military engagement. The multitude is setting out; it should be kept under control. The text offers a warning that at the very beginning of any situation caution and discipline should not be neglected.

harmoniously acting with one accord

he is the right person to take charge of the multitude

if the followers took control, disaster would follow.