[ by Charles Cameron — a DoubleQuote in the arts ]
Il pleut des voix de femmes comme si elles étaient mortes même dans le souvenir
c’est vous aussi qu’il pleut merveilleuses rencontres de ma vie ô gouttelettes
et ces nuages cabrés se prennent à hennir tout un univers de villes auriculaires
écoute s’il pleut tandis que le regret et le dédain pleurent une ancienne musique
écoute tomber les liens qui te retiennent en haut et en bas.
It’s raining women’s voices as if they had died even in memory
And it’s raining you as well marvellous encounters of my life O little drops
Those rearing clouds begin to neigh a whole universe of auricular cities
Listen if it rains while regret and disdain weep to an ancient music
Listen to the bonds fall off which hold you above and below
The slanting lines of Apollinaire’s poem create the sensation of rain running downward across a windowpane. Graphic form and verbal music come together as each long vertical line becomes a rhythmic unit of meaning
— which is itself a verbal / visual DoubleQuote!
Code running downward..
This was brought to mind by the magnificent title sequence of the Le Carré thriller The Night Manager:
essentially completing a second DoubleQuote with those falling droplets. those rising bubbles — and there are several filmic equivalents of DoubleQuotes — graphic matches aka match cuts — in the sequence itself: bomb cloud > martini, tea cups >machine gun, contrails > pearls..
Daveed is worth reading and heeding, especially when he says he’s written something of particular consequence — so read his Foreign Affairs piece.
My topic is triggered by a single sentence in Daveed’s piece, and is orthogonal to his. Daveed writes:
These spaces included both literal ungoverned territory and discursive spaces
In the overall flow of Daveed’s piece that’s a simple introductory remark, an observation of fact. From my point of view, though, there’s more to it than that — it’s a disjunction & conjunction of the two realms of geography and cognition, matter and mind, or “outer and inner space” if you will. And that’s something always worth noting.
Here, the supernatural sits comfortably above (Latin: super) the natural.
The physical-metaphysical (body-mind; outer-inner; objective-subjective) disjunction & conjunction is recognizable in Descartes, and takes contemporary form as the so-called hard problem in consciousness. It’s significant that the “war in heaven” of Durer’s vision no longer fills the skies in our contemporary images of war, though heaven and hell are no less with us than before..
And so I note that, en passant, Daveed has alluded to what is perhaps the great schism of our time, that between visionary and factual truths.
Kathleen Raine, poet — and mentor of my youthful self:
Fact is not the truth of myth; myth is the truth of fact.
Witness her distress as we abandon truth of myth shining “above” truth of fact, for truth of fact alone:
Chemistry dissolves the goddess in the alembic,
Venus the white queen, the universal matrix,
Down to molecular hexagons and carbon-chains,
John of Patmos, the alchemists, Durer, Blake, Jung, Raine, have the richer vision.
[ by Charles Cameron — Ginsberg, McCartney & Philip Glass! ]
I’m not a huge Ginsberg fan, but this seems like a wholesome follow up to yesterdays post 6,000 years and still together — written by Ginsberg in the run up to the United States presidential election of 1996, and touching on several themes of continuing interest today.
His title of Shahbaz (royal falcon) is associated with him because of the mystical and spiritual heights he attained. This is reflected in his own poetry: “I am the royal falcon, that has no (fixed) place i.e. I am always in flight; I cannot be contained in any place; I am the phoenix, that cannot be restrained in any symbol or form” (Qazi, 1971, p. 26).
The third title associated with saint’s name is Qalandar. Muhammad Hussain bin Khalaf Tabrizi, the writer of a famous Persian dictionary defines Qalandar as someone “so much spiritualized that he is free from social and customary inhibitions and taboos” (Mohammad, 1978, p.7). Many other references have used terms like, “intoxicated in spirituality” to define the term Qalandar. The title of Qalandar has been associated with three saints, Lal Shahbaz, saint Bu Ali Sharfuddin of Panipat and a female saint Rabia Basri (Mohammad, 1978).
A taste of his poetry gives a taste of the man:
I am burning with Divine love every moment.
Sometimes I roll in the dust,
And sometimes I dance on thorns.
I have become notorious in your love.
I beseech you to come to me!
I am not afraid of the disrepute,
To dance in every bazaar.
Lal Shahbaz Qalandar is both transgressive – a frequently overused term, yet entirely applicable in this instance – and transcendent.
It’s not always easy to get a fix on Sufi poet-saints. Consider this tale of Kabir, a Muslim from Varanasi, who obtained initiation from the Hindu saint Ramanand:
One of the most loved legends associated with Kabir is told of his funeral. Kabir’s disciples disputed over his body, the Muslims wanting to claim the body for burial, the Hindus wanting to cremate the body. Kabir appeared to the arguing disciples and told them to lift the burial shroud. When they did so, they found fragrant flowers where the body had rested. The flowers were divided, and the Muslims buried the flowers while the Hindus reverently committed them to fire.
Shahbaz Qalandar’s death seems similarly shrouded in mystery – so much so that the quai-authoritative Wikipedia entry for him reports both “Died: 19 February 1275 (aged 98-99) and “Lal Shahbaz lived a celibate life and died in the year 1300 at the age of 151. “
It is his death – considered as his marriage with the divine beloved – that is celebrated at the three-day urs (literally: marriage) festival, attended yearly in Sehwan by upwards of a half-million devotees, at which the divine love is glimpsed through a dance – the dhamaal – similar in function to, though not the same as, the sama dance of the dervish order order founded by Qalandar’s contemporary, Jalaluddin Rumi. The dancers’ characteristic experience is one of divine intoxication, mast.
It was Qalandar’s shrine / tomb that was the site of the IS-claimed bombing this week.
With appreciation & and hat-tip to Omar Ali, and condolences — also to Husain Haqqani, Raza Rumi, Pundita, and all those who live, work and or pray for a peaceable Pakistan.
On two separate occasions Blake compares a guinea (a coin worth one pound and one shilling) and the sun:
In the quote above, we see things as they appear “to the eyes of a miser”, while in that below, we see them through the eyes of the Poet:
Blake continues that second quote, by saying “I question not my Corporeal or Vegetative Eye any more than I would Question a Window concerning a Sight: I look thro it & not with it.” Hence my distinguishing between “as they appear” in the miser’s eyes and “through” the poet’s eyes..
The two quotes, taken together, freshly demonstrate the gulf between the two views so forcefully expressed in the second — the topic of my earlier post, The importance of Albrecht Dürer
Zenpundit is a blog dedicated to exploring the intersections of foreign policy, history, military theory, national security,strategic thinking, futurism, cognition and a number of other esoteric pursuits.