[ by Charles Cameron — Peter Thiel, Rainer Maria Rilke, and the importance of unheard voices ]
Noting Peter Thiel‘s comment below, I was reminded of the opening of Rilke‘s Duino Elegies — Himalayas of the human spirit.
Stephen Mitchell‘s version of the Elegies is the one I like best, and lends itself well to the speaking voice. Mitchell’s opening lines read thus:
Who, if I cried out, would hear me among the angels’ hierarchies?
and even if one of them pressed me suddenly against his heart:
I would be consumed in that overwhelming existence.
For beauty is nothing but the beginning of terror, which we are still just able to endure,
and we are so awed because it serenely disdains to annihilate us.
Every angel is terrifying.
My own version, which I’ve placed in the lower panel of the DoubleQuote above, alludes to Rilke’s storm-driven physical environment at the time the beginning of the poem came to him at Schloss Buino. In the words of Princess Marie von Thurn und Taxis:
Rilke climbed down to the bastions which, jutting to the east and west, were connected to the foot of the castle by a narrow path along the cliffs. These cliffs fall steeply, for about two hundred feet, into the sea. Rilke paced back and forth, deep in thought, since the reply to the letter so concerned him. Then, all at once, in the midst of his brooding, he halted suddenly, for it seemed to him that in the raging of the storm a voice bad called to him: “Who, if I cried out, would hear me among the angelic orders?” (Wer, wenn ich schriee, hörte mich denn aus der Engel Ordnungen?)… He took out his notebook, which he always carried with him, and wrote down these words, together with a few lines that formed themselves without his intervention … Very calmly he climbed back up to his room, set his notebook aside, and replied to the difficult letter. By that evening the entire elegy had been written down.
In that instant, as I understand the matter, Rilke shouts into the wind, into the heedless world, into the angelic immensity..
Whether it’s a still small voice that goes unheard, a voice hurled into the tumultuous storm, heedless void, or transcomprehensible angelic choirs, or a voice crying from desert or wilderness, it is always the unattended, the unlistened voice which carries the note unnoticed — the truth we’d find in the blindspot if we took it for a mirror, the seed and germination of those so-often catastrophic unanticipated consequences that trend-based analysis and front-view vision so regularly miss.
[ by Charles Cameron — John Donne, Kepler, and the transition from natural philosophy to science — & beyond ]
Here’s a DoubleQuote for you:
This isn’t futuristic strategy, but it is futures thinking.
There was an extraordinary transition that took place when natural philosophy morphed into science, and while I’ve quoted John Donne’s four amazing words “round earth’s imagin’d corners” [upper panel, above] often enough as illustrating both worldviews as though seen through a conceptual equivalent of binocular vision, it was only recently via 3QD that I came across Kepler’s illustration of the elliptical orbit of Mars with its remarkable combination of angels and geometrical precision.
I would argue that we are at the beginning of another such trasformation, in which the “horizontal” imaginative (imaginal, image-making, magical), intuitive (irrational), creative (leaping, analogical, cross-disciplinary) mode of perception will again be integrated in some new and transformative manner with the “vertical” linear, numeric-verbal, logical (rational) mode that at present so fascinates our culture — the conscious mode of thinking through with the unconscious mode of revelatory insight.
If it is indeed the case — as suggested by the failure of Aristotelian either-or logic to support the niceties of the world seen from a quantum mechanical perspective — that we are entering a transition to a stereoscopic worldview that finally harmonizes the sciences with the arts and humanities, then a clear understanding of the earlier transition represented above in the two panels, one from Donne’s poems, one from Kepler’s treatise, will be an invaluable guide to what lies ahead.
In Arabic and Islamic themes in Frank Herbert’s “Dune”, the writer Khalid admits “I did not read the original novels. I have watched and enjoyed the movie and the mini-series, and read summaries of the novels” — but he’s an Arabic speaker, and offers us an annotated list of Arabic bterms and phrases he encountered in his necessarily limited exposure to the Dune novels. One term which he does annotate is “Mahdi” — about which he has this to say:
In the Fremen messianic legend, ‘The One Who Will Lead Us to Paradise.’ Paul Atreides, the central figure in the Dune novel is the son of the murdered Duke, he is exiled with his mother, manages to escape, and after a confrontation with the Fremen, gains their respect, and becomes their leader in their struggle against the evil Harkonen. He is called the Mahdi. In Islam, the Mahdi (“The Rightly Guided One”) is an all human Messianic figure, who comes to “fill the world with justice” after much of the opposite. The views of Sunni Islam differ quite a bit from Shia Islam on this, but they both at least agree on this part. Mahdi si a much more central figure in Shia Islam than it is in Sunni Islam, where the concept is often denied and attributed to legends and myths.
And he [the Prophet] (sallallahu ‘alayhi wa sallam) linked this blessed land with many of the events related to al-Masih, al-Mahdi, and the Dajjal.
and featured a hadith expressly about the Mahdi, though it does not name him, on the final page of issue #5:
Ibn Mas’ud (radiyallahu ‘anh) narrated that Rasulullah (sallallahu ‘alayhi wa sallam) said, “If there were not left except a day from the dunya, Allah would lengthen that day to send forth on it a man from my family whose name matches my name [Muhammad] and whose father’s name matches my father’s name [‘Abdullah]. He will fill the Earth with justice and fairness as it was filled with oppression and tyranny.” [Sahih: Reported by Abu Dawud]
Why do we so often miss the Mahdi?
There’s space available for a serious look at Dune in light of today’s jihadism and Mahdism, and I’d fill it if I could find the time. I thought space-time was supposed to be a single continuum, though — how come there’s space but no time?
You’ll seldom find time with no space, except when attempting to park a car..
[ by Charles Cameron — Lorenz’ butterfly : tornado :: Fukushima’s rat : earthquake? + Brussles metro attack ]
Brussels metro & tramway map
For every unintended consequence, there’s an assumption that was assumed and thus overlooked, forgotten, unfairly assigned to oblivion, amirite? Sometimes we’re fortunate, and a pattern emerges that can then be written into checklists, and repeat unintended consequences subsequently averted, if we heed the checklists, ahem.
Fukushima Daiichi recently received worldwide media attention when another power outage once again interrupted cooling of the water in the Unit4 spent fuel pool for several hours. The culprits in 2011 were an earthquake that knocked out the normal supply of electricity to the cooling system and a tsunami that disabled the backup power source. This time, a rat was the culprit. It chewed through the insulation on an electrical cable, exposing wires that shorted out and stopped the cooling system. It was also the rat’s final meal as the event also electrocuted the guilty party.
Part of what’s so conceptually audacious here is the implicit risk equation, okay, perhaps I should call it the implicit risk approximation:
Take the Brussels metro attack: in my less-than-graphically-ideal mapping below, the left hand column shows what was intanded by the police to be the order of events as they initiated them in response to the airport attack a little earlier:
while the two centered annotations in red indicate the unverified assumption that interfered with the sequence of events as intended by the police, and the right hand column shows what actually transpired.
Getting back to Fukushima, the earthquake and the rat, perhaps we can now take the title of Edward Lorenz‘ remarable paper that gave us the term “butterfly effect” — Predictability: Does the Flap of a Butterfly’s Wings in Brazil Set Off a Tornado in Texas? — out of the realm of speculation, and into the realm of improbable yet actualized comparables, by rephrasing it thus: Predictability: Does the Bite of a Rat’s Teeth in Fukushima Have Comparable Effect to an Earthquake in Fukushima?
Oh, and just because something is predictable doesn’t mean it’s predicted — and just because something is predicted doesn’t mean the prediction will be heard or heeded.
And that’s an anticipable consequence of the way we are.
In the matter of Quixote:
I have this quixotic wish to see a map of global dependencies — it’s something I’ve thought about ever since Don Beck told me “Y2K is like a lightning bolt: when it strikes and lights up the sky, we will see the contours of our social systems” — and I’ve talked about it here before, in eg Mapping our interdependencies and vulnerabilities [with a glance at Y2K].
It’s a windmill, agreed — a glorious windmill! — and indeed, combining all our potential assumptions about even one single Belgian metro station in the course of just one particular morning and adding them to a map — or a checklist — would be another.
Tilting at windmills, however, is one of the great games of the imagination, frowned upon by all the righteously serious among us, well-suited to poets — and having the potential to help us avoid those damned unintended consequences.
It is now 2015, so for practical purposes, we’re thinking here about prophecies and predictions that offer what their authors hope will come close to 35-year foresight.
Short form: I don’t get it.
Obama, like him or not, Christor Antichrist, Peace-Nobelist or Pol, is now US President and has — whatever his strengths, failings, or both — some influence on how the earth turns, which way the moral arc of the universe bends, and or what history will be seen and written once the future is present.
Short form: How does history happen?
I’ll raise that question by posting three videos along one such arc of history — and I’ll avoid the usual genre of “news” and work with song, dream and sermon.
Describing the impact of Billie Holliday’s song, Strange Fruit, David Margolick wrote in his “biography of a song“:
An “historic document,” the famed songwriter E.Y. “Yip” Harburg called “Strange Fruit.” The late jazz writer Leonard Feather once called “Strange Fruit” “the first significant protest in words and music, the first unmuted cry against racism.” To Bobby Short, the song was “very, very pivotal,” a way of moving the tragedy of lynching out of the black press and into the white consciousness. “When you think of the South and Jim Crow, you naturally think of the song, not of `We Shall Overcome,’” said Studs Terkel. Ahmet Ertegun, the legendary record producer, called “Strange Fruit,” which Holiday first sang sixteen years before Rosa Parks refused to yield her seat on a Montgomery, Alabama bus, “a declaration of war … the beginning of the civil rights movement.”
As Shelley reported, “Poets are the unacknowledged legislators of the world.”
Preaching borders on prophecy when it addresses dreams, as in Martin Luther King’s great 1963 oration, spoken decades after Abel Meeropol published Strange Fruit as a poem in 1937 and Billie Holliday recorded it in 1939:
The focus on “I have a dream” comes through the speech’s delivery. Toward the end of its delivery, noted African American gospel singer Mahalia Jackson shouted to King from the crowd, “Tell them about the dream, Martin.” King stopped delivering his prepared speech, and started “preaching”, punctuating his points with “I have a dream.”
The President of the United States is an acknowledged legislator, constrained by checks and balances that preachers and poets do not face, yet his voice too has been raised from rhetoric to song:
The choice of grace as the unifying theme, which by the standards of political speeches qualifies as a stroke of genius.
The shifting registers in which Obama spoke—by which I mean “black” versus “white” modes of speech — and the accompanying deliberate shifts in shadings of the word we.
The start-to-end framing of his remarks as religious, and explicitly Christian, and often African American Christian, which allowed him to present political points in an unexpected way.
Amazing Grace now takes the place of Strange Fruit, and a President that of a poet and a singer — much has changed, yet much remains.
My own Prior Art on prognostication:
Recently, in Simply so much.. 02 here on Zenpundit, I pondered the nature of foresight in terms of a Marine Corps forecast:
I’m thinking of Lise Meitner as I view the Marine Corps’ ambitiously titled Security Environment Forecast 2030-2045. Who would have thought in 1919 that Hahn, Meitner and Strassmann in 1935 would begin a program that resulted in 1939 in her 1939 paper Disintegration of Uranium by Neutrons: A New Type of Nuclear Reaction — which in turn led to Moe Berg‘s attending a lecture by Heisenberg, the Trinity test at Alamagordo, and Hiroshima and Nagasaki?
And yet the period from 1919 (Treaty of Versailles) to 1939 (fission theorized) is only 20 years, and from 1919 to 1945 (nuclear warfare) is 26 years — equivalents, respectively, to the periods from 2015 (today) to 2035 (a third of the way into the USMC’s period of prediction) and 2041 (still within the UMSC timeline).
That’s my attempt at a sober assessment of how difficult it is to “see ahead”.
My Art of Future Warfare story, War in Heaven, is set — as the contest rules required — in 2090.
By twenty-ninety, in my fanciful hypothesis, we may well have learned how to choose which timeline we want to live along in a “manyworld” of constantly branching possibilities – “words are many, worlds are many more, if possible” I wrote, and supplied portals to worlds secular, magical, religious and fictitious:
Forty some years from now, in the wake of John Hardy Elk’s vision and its definitive corroboration “in the external” by physicists at the CERN Diffraction Lab, Shamanism is overturning “the Enlightenment” as the preferred intellectual basis for inquiry. With its gestalt understanding of the interconnectedness not only of space and time but of chance and will, context and perspective, self and other, the Shamanic method of burrowing into deep external space “in the internal” has proven more powerful, faster, and – yes — way more creative than what are now known as the old “heavy lifting” methods of transport.
With schools of Tibetan, Navaho, Benedictine and other forms of contemplative instruction now rapidly surpassing CalTech as the educational venues of choice, and Oxford morphing back towards its earlier life in which theology was Queen of the Sciences, a great many talented explorers have now visited realms considered impossibly “far away” even a decade earlier, the “digital” has fallen away at a time when communication between the like-minded is achieved telepathically, and “radiance bombs” vie with “dark bombs” in the end-of-century duels scattered across many galaxies in which “white” and “black” magics compete — under the law, some would say theory, of the Conservation of Moral Balance.
40 years is the period from Fort Sumter to the Death of Victoria, from the Death of Victoria to Pearl Harbor, from Pearl Harbor to the inauguration of Ronald Reagan. It is a big chunk of history. It is enough time to gain perspective.
The event, then, was pitched five years past the Marines’ forecast, though still forty years short of my War in Heaven. And once again, though more explicitly this time, I relied on the branching worlds idea.. Here, though, I attempted –- not unlike a circus performer astride two horses -– to bring together the physical and moral universes:
Historians — on the world-line this is written from, and consequently in those cognate worldlines in which you are reading me — tend to date the by now (2050) clear shift in priorities (if not in actualization) currently emerging along these world-lines to the 2020 joint publication in Nature and Physical Review G of Dogen’s confirmation of the Everett-Klee Transformation Hypothesis, which stated (in its minimal formulation) that free choice is the mechanism by which a human individual switches tracks in a given “present moment” from a “past” world-line to a particular “future” world-line, branching “in that moment” from the first.
We don’t, I posited, move across parallel “shadow” worlds by diving into portrait size Tarot cards, walking a kundalini-enhancing maze, or substituting the sky, landscape and other furniture of one world-line into that of another, though the great Roger Zelazny in his Amber series posits these as methods for planet-hopping.
My suggestion: we chose which routes we take when faced with the constant bifurcations of the manyworlds by the moral choices we make.
And in all this I attempt, however playfully, to glimpse how the past and present might prefigure our possible and impossible futures — and how one or more of those futures may pass through the sieve of the onward-pressing present to become history
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.