Posted June 12, 2019

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Yen Yanqing, DAOIST IMMORTAL LAOZI, dated 1438. [Alternate view.]

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Do without ado.

— Laozi/Lao Tzu (sixth century BCE)

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A PLATONIC FORM ISSUES

A CAUTION TO AN ADMIRER

M. K. Morton

“Come live with me and be my ideal lover”?

Over your substance I don’t come close to hover.

I can’t spend too much of my eternity –break amid your matter.

I’m not trying, spelunking in your shadowy world, any records to shatter.

And since, dear shepherd, I’m not exactly a bluffer,

What would be my cover?

I could never be mistook for anybody other

Than me. Despite this singularity of our nrcessarily canter.

No matter, even perhaps because, your role model is the real hatter,

We can have a great metaphysical natter.

I always enjoy some, let’s say, slackly spirited chatter,

Spiked with cross-purposes banter.

But catch me going incognito

In that old preconceptionless jalopy,

Locke’s Trojan horse tabula razzamataz:

the cartesian cogito?

Could Simone de Beauvoir teach Sartre to play monopoly?

Philosophers the papparazzi of the absolute:

That Immanuel Kant –he’s a real hoot.

But Heidegger, for all those words too cute.

Well, while the owl of Minerva roams cybernetic migratory flight paths

(Never once alighting at Heraclitus’s thermal baths)

The Rincedown Institute of Entranced Buddies,

Fuddy-duddies and Anti-nobodies

Turns out its tomes.

And any good old black hole advanced math combs —

However you mix the batter for your patter,

Don’t imagine, my superior status you can flatter.

Over your eternity-shy body, blueprints for gaping astro-domes

Still able, nimbly scatter,

Ninety-nine million cave-years from now, I won’t be one sub-millimetre fatter.

As you head for the parking-lot, complaining the absolute with monochromes

Is crowded, try not to make much Schopenhauer antic anti-transcendental chatter.

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There has never been a person who has roamed over the transcendental world to the utmost and yet was not silently in harmony with the mundane world, nor has there been anyone who was silently in harmony with the mundane world and yet did not roam over the transcendental world.

— Kuo Hsiang (c. 252-312 CE)

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Gary Lee-Nova, ELECTRIC SPEED TETRAD # 2.2, 2019.

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To identify life and death, forget joy and sorrow, and be able to sing in the presence of the corpse is the perfection of the transcendental world…. Therefore principle has its ultimate, and the transcendental and the mundane world are in silent harmony with each other.

— Kuo Hsiang (c. 252-312 CE)

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Posted June 6, 2019

Posted May 25, 2019

Transcendence is identity within difference.

– Maurice Merleau-Ponty (1959)

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“Wuwei/’Nonaction’ …& …” (10 October 2013.)  Photo: M. Cynog Evans.

[ This document was produced on the occasion of the 55th Venice Biennale –as part of a CAUSA curatorial research project … IAIN BAXTER&, VENICE/SUZHOU … realized in association with the Dr. Sun Yat-Sen Classical Chinese Garden, Vancouver, 2013. ]

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Although passing on and remaining are different, ultimately they are one and the same.

— Seng Chao (384-414)

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  INFORMATION PLEASE

 M. K. Morton

Can there be such a thing as a telling question?

Yes, if you’re satisfied with a most unrevealing answer.

No incentive to delve denser,

Satisfied to make do with a less than leading suggestion.

Content you how not to tell the airshow rope-dancer

From any other sky-high, cloud cool balancer.

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Gareth Dorrian, University of Birmingham, May 23, 2019:

The first successful landing on the lunar far side by China, the European Space Agency’s recent “lunar village” [a first step towards exploring/colonizing Mars], and a myriad of private companies all gearing up for commercial space flight indicate that a human return to the moon may be about to begin in earnest.

But is it a good idea?  To avoid material exhaustion of the solar system, [we] humans ought limit ourselves to developing just one-eighth of the available resources. As we may be witnessing the start of a new lunar gold rush of sorts.

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How much difference is there between “Yes, sir,” and “Of course not?”

How much difference is there between “good” and “evil”?

— Lao Tzu (sixth-century BCE)

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Posted May 22, 2019

Man’s nature may be compared to the eyes. In sleep they are shut and there is darkness. They must await the awakening before they can see.

— Tung Chung-shu (c. 179 – c. 104 BCE)

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“Zài/Be At, In or On (A Place) –Dr. Sun Yat-Sen Classical Chinese Garden, Vancouver (2013).”  Photo: M. Cynog Evans.

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Only a thought that looks at being from elsewhere, and as it were head-on, is forced into the bifurcation of the essence and the fact.

— Maurice Merleau-Ponty (1959)

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“Taoist Offering (Street Corner, Chinatown, Vancouver), June 2013.” Photo: M. Cynog Evans.

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From the point of view of the Way, things have no nobility or meanness. From the point of view of things themselves, each regards itself as noble and other things as mean.

– Chuang Tzu (fourth century BCE)

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ONE INSTANT

Chan master Wumen Huikai

(1183-1260)

One instant is eternity;

eternity is the now.

When you see something through this one instant

you see through the one who sees.

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In my opinion, those who distinguish between civil and theological intolerance are mistaken. These two forms of intolerance are inseparable. It is impossible to live in peace with people one believes to be damned…. It is an absolute duty to redeem or to torture them.

— Jean-Jacques Rousseau (1762)

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Kelly Hammond, CHINA FILE, 14 May 2019:

Islamaphobia is rampant in China. Stereotypes about Muslims as violent outsiders in China have long existed. And since 9/11 the Party-state has amplified long-held antagonisms and stereotypes toward Muslims. The result is a pacification campaign against people presented by the Party-state –both to domestic and international audiences– as terrorists. Although attention is currently focused on Uighurs [one of China’s fifty-five officially recognized ethnic minorities], there is mounting evidence that the Chinese Communist Party (C.C.P.) is taking aim at all Muslims. By bulldozing mosques, shuttering Islamic bookstores, and removing Arabic inscriptions from store fronts and restaurants in an effort to “Sinicize” Islam, the Party’s goal seems to be the eradication of Islamic practices in China.

Perhaps even ardent Islamophobes will begin to take notice when they realize that this issue goes far beyond China’s Muslim citizens. While the P.R.C. works to perfect its AI and facial recognition technology, and merges technology and the security state in ways we have never seen before, perhaps people will start to pay attention. Not because their views about Islam have changed, but because they fear becoming the next victims of these repressive technologies.

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The propagandist’s purpose is to make one set of people forget that certain other sets of people are human.

— Aldous Huxley (1936)

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WITH SOME THERE SHOULD BE NO REASONING

 M. K. Morton

Fundamentalists don’t sympathize: they calculate.

But since when is calculation belief?

Let alone faith.

They hold life’s a stuff we must correctly matriculate.

That they are not creatures, but candidates for a high fief

These soul-stalkers, profoundly geared, preach glibly. Lay devastate.

Not the least troubled

The rest of us their letter of the law’s geometry-dividers slayeth.

Theologically correct litmus test at the ready,

Through the eye of a needle thready,

Nothing like a heretic put down  to get them heady.

Out of arid minds this dedicated to desiccate

Ever frothed and bubbled

Any true spirit of living waters?

Their snouts ever truffle hunting out doubts,

Their personalities polar refrigerant,

Coming on steady

Our souls’ pulses they calibrate.

These no-talent-to-excuse-scouts

Could be more than bemused to find us escutcheon-blotters

(A little more than disreputable, a little less than disruptive

A little more than slackly, a little less than loosely reverent

But not the least presumptive)

Against what Pascalian odds since our dogma deficit won’t the rent

Meet, up in heaven checking in, duly accredited stardust squatters.

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Belief is a wise wager. Granted that faith cannot be proved, what harm will come to you if you gamble on its truth and it proves false?

— Blaise Pascal (1623-1662)

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The very fact that something is determined as a limitation implies that the limitation is already transcended.

— G. W. F. Hegel (1816)

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Posted May 15, 2019

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GOD OF LONGEVITY (Shoulau) –China, 19th century. Hanging scroll: silk tapestry. The Metropolitan Museum of Art, New York.

Curatorial Record:

Representations of immortals in Chinese art commonly include children. The boy in this tapestry hanging scroll is an immortal servant. The bald old man with a prominent forehead is Shoulau (the god of longevity). The plate of peaches (in the boy’s hands) is a symbol of immortality.

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WHICH WHAT IS ON FIRST?

M. K. Morton

The room where the ghost was regularly reported

Proved too pricey; they put me in the one next door.

Why should I let expenses soar

That spectres from the after-life may be gallivantingly,

Indeed most affably, courted.

Lest relations with the next world prove extravagantly

Or unbelievably ill-assorted,

Better let, from whatever world, dozing ghosts snore.

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Giovanni Anselmo, VERSO L’INFINITO (TOWARDS INFINITY). Incised varnished iron. 15.1 x 40 x 20 cm (5-7/8 x 15-3/4 x 7/8). Executed in 1969.

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Mao Zedong (talk at a meeting with Chinese students and trainees in Moscow, 17 November 1957):

You young people, full of vigor and vitality, are in the bloom of life, like the sun at eight or nine in the morning. Our hope is placed on you. The world belongs to you. China’s future belongs to you.

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Marshall McLuhan and Barrington Nevitt (1972):

Every process pushed far enough tends to reverse or flip suddenly. Chiasmus –the reversal to process caused by increasing its speed, scope, or size.

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Posted May 7, 2019

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Moral principles are honorable and valuable only when they are possessed by man. At birth man is ignorant. He remains stupid when he grows up if he has no teachers or friends to help him.

— Chou Tun-i (1017-1073)

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Photo:

Youth Day at Nanching Middle School –Shenyang, Liaoning Province– May 4, 2011. [Falling on May 4 every year, Youth Day commemorates the beginning of the May 4 Movement.]

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Klaus Mühlhan, Professor of Chinese History and Culture, Free University of Berlin:

Spring 2019 is marked by a series of sensitive anniversaries for China:  the Tiananmen massacre [June 4, 1989] … also the lesser-known May 4 movement [1919], which inspired 1989 protests and called for greater participation and more transparency in political affairs. Like in 1989, in 1919 it was mainly students who took to the streets –but as the protests continued, journalists, teachers, writers, and intellectuals joined them. They shouted slogans, chanted songs, and held banners, demonstrating against imperialism and for the right of self-determination. They also demanded freedom, equality, democracy, education. It was the first purely political public demonstration in Chinese history. And of the two demands of the students –nationalism and democracy– one remains sorely unmet.

May 4 thinkers refused to see the nation-state and the individual as two separate entities. They imagined individuals first and foremost as citizens of the state and members of a new society.

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Observation of the social behaviour of another involves the very real danger that the observer will naively substitute his own ideal types for those in the mind of his subject.

— Alfred Shutz (1932)

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STATUS QUID PRO QUO                                                          
M. K. Morton

What difference the weather hasn’t stinted?
Wouldn’t make no odds even if they squinted.
They’ve dismissed whatever thermal records’ve hinted.
Happy-go-ducky, ignorance zealous to enthrone,

Refusing tackle climate, their cover almost blown.
To these our current world’s a fief not at all known.
The monetary system’s stiff joints, a no-go ozone,
Off they shrug. But with fossil hunters ever ready a bone.

To pick. Species endangered? To the planet’s groan
Deaf as a stone:
Always somewhere else birds could have flown.
Isn’t the clear-cutting neatly mown?

Little left but going from smog to smother.
In the rising sea of backward glances churning away,
Treading water worth the bother?
Apparently willing to settle for regular dismay.

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Our actual world is a universal operation.

— Fung Yu-lan (1939)

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Posted May 1, 2019

Justin McCurry (Tokyo) ● The Guardian:

REIWA –Japan’s new imperial era [which began on 1 May 2019]– adheres to the established naming custom in that it comprises two KANJI characters –REI and WA –and is easy to read and write.

But it also represents a break with centuries of tradition as the first era name to have been inspired by a Japanese, rather than Chinese work of classical literature.

The characters are taken from a stanza in a poem about plum blossoms that appears in MAN’YOSHU [“Collection of Ten Thousand Leaves”], the oldest existing collection of Japanese poetry, compiled sometime after 759 CE.

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Fūgai Ekun, HOTEI POINTING AT THE MOON, 1650. Hanging scroll –ink on paper. The Metropolitan Museum of Art, New York.

Curatorial Record:

Hotei [one of the Shichi-fuku-jin/”Seven Gods of Luck”] is shown hoisting his satchel over his shoulder while he points a finger at the sky above, toward an unseen moon.

The inscription [by Zen monk Fugai –of the Soto sect] reads:

       Throughout my life,
I haven’t been poor
Nor have I lived
amid wealth.
Pointing at the moon,
I’m just an old traveler
along the way.

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Mattias Green (Bangor University), David Walthan (Royal Holloway, University of London):

Nearly 50 years since man first walked on the moon, the human race is once more pushing forward with attempts to land on the Earth’s satellite. This year alone, China has landed a robot spacecraft on the far side of the moon, while India is close to landing a lunar vehicle…. NASA meanwhile has announced it wants to send astronauts to the moon’s south pole by 2024.

But while these missions seek to further our knowledge of the moon, we are still working to answer a fundamental question about it: how did it end up where it is?

On July 21, 1969, the Apollo 11 crew installed the first set of mirrors to reflect lasers targeted at the moon from the Earth. The subsequent experiments carried out using these arrays have helped scientists to work out the distance between the earth and moon for the past 50 years. We now know that the moon’s orbit has been getting larger by 3.8 cm per year –it is moving away from the earth.

This distance, and the use of the moon rocks to date the moon’s formation to 4.5 billion years ago, are the basis for the giant impact hypothesis (the theory that the moon formed from debris after a collision early in Earth’s history).

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Keiji Nishitani (1990):

A crisis is taking place in the contemporary world in a variety of forms, cutting across the realms of culture, ethics, politics…. At the ground of these problems is the fact that the essence of being human has turned into a question mark for humanity itself.

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Posted April 24, 2019

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Deal with things in their state of not-yet being,
Put them in order before they have got into confusion.

— Lao Tzu (fl. 6th cent. BCE)

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UN News (April 2019):

In a world defined by “competition over cooperation, and the acquisition of arms, prioritized over the pursuit of diplomacy”, the threat of a nuclear weapon being used is “higher than it has been in generations,” the Security Council heard on Tuesday [2 April 2019].

The warning came from Izumi Nakamitsu, the UN Representative for Disarmament Affairs, in a meeting convened in support of the Non-Proliferation Treaty (NPT), ahead of the conference to review the historic accord, scheduled for 2020.

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Confucius never did anything that went too far.

— Mencius (371-289 BCE?)

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If we do not yet know about life, how can we know about death?

— Confucius (551-479 BCE)

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Perfect sincerity leads to activity. Activity leads to change. And change leads to transformation.

— Chou Tun-i (1017-1073)

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WHEN REALITY IS UP FOR GRABS

M.K. Morton

                                                            
Every philosophical system is the ultimate conspiracy theory.
But that’s no reason of any of them to be leery.
They do such a great job playing into each other,

You can’t tell which is offering the others cover;
And which serving in the cave as the canary.
When they see the grad class cross-purposedly cramming weary,

Even post-docs deconstructing philosophy come on bleary.
Almost enough to make them give up parsing the enigmata,
Before they’ve earned their perpetual-fellowship mantra.

But all this labyrinth-twisting gives the owl of Minerva
More cause to hoot interrogatively cheery.
Consider that ancient thinkers, back in peacock-merry,

Over-ivoried, sunny Nineveh,
Threading rumours of Siddhartha,
At the sight of gravity-disdainful quinquereme grew beery.

And formulated a fresh metaphysical query.
Before you put salt of the tail of the absolute,
You better learn to convolute.

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Chou Tun-i (1017-1073):

Literary expressions are art and moral principles are substance. If one is earnest about substance and writes it down with art, it will be beautiful and loved. As it is loved, it will be transformed to posterity. The worthy can learn from it and achieve its object. This is education.

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Photo:

W.H. Auden and Christopher Isherwood, 1938. (British Library, London.)

Documentary Record:

This photograph, taken on 19 January, 1938, shows Auden and Isherwood prior to boarding a train at London’s Victoria station. They are about to embark on a trip to China, which was then in the second year of its war against Japan.

Auden and Isherwood had accepted an offer by Random House to write a book about China, which was published as JOURNEY TO WAR in 1939.The book contained verse by Auden, prose largely by Isherwood, and a series of war photographs.

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CHINESE SOLDIER

W.H. Auden
(1938)

Far from the heart of culture he was used:
Abandoned by his general and his lice,
Under a padded quilt he closed his eyes
And vanished. He will not be introduced

When the campaign is tidied into books:
No vital knowledge perished in his skull,
His jokes were stale; like wartime, he was dull,
His name is lost forever like his looks.

Professors of Europe, hostess, citizen,
Respect this boy, unknown to your reporters
He turned to dust in China that our daughters

Be fit to love the earth, and not again
Disgraced before the dogs; that, where are waters,
Mountains and houses, may also be men.

[Published by the Chinese newspaper Ta Kung Pao, in April 1938.]

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Ito Jakuchu, WHITE PLUM BLOSSOMS AND MOON, Japan, 1755. Hanging scroll –ink and colour on silk. Metropolitan Museum of Art.

Curatorial Record:

A large moon is sole witness to a burst of white blossoms emerging out of a gnarled old plum tree. Ito Jakuchu (1716-1800), who painted this dreamlike image, was one of the Three Eccentrics of the Edo Period, together with Soga Shokaku (1730-1799) and Nagasawa Rosetsu (1754-1799).

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Lao Tzu (fl. 6th century BCE):

Excess of hunting and chasing
Makes minds go mad.

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Posted April 16, 2019

BLACK HOLE at the centre of Messier 87 –a galaxy in the nearby Virgo cluster (located 55 million light-years from Earth). Photo: Event Horizon Telescope, 2019.

●

Daniel Clery, SCIENCE MAGAZINE (American Association for the Advancement of Science):

Astronomers today (April 10, 2019) revealed a picture of the gargantuan black hole at the heart of Messier 87. The result –a ring of fire surrounding the blackest of shadows– is a powerful confirmation of Albert Einstein’s theory of gravity, or general relativity, which was used to predict black holes 80 years ago.

“It feels like looking at the gates of hell,” says Heino Falcke of Radboud University in Nijmegen, The Netherlands, one of the Event Horizon Telescope (EHT) collaboration, which announced the result in a global set of press conferences. “This is the end of space and time.”

Black holes have gravitational fields so strong that even light cannot escape, so they are defined by the shell of a black, featureless sphere called an event horizon.

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DEATH OF THE HISTORICAL BUDDHA (Nehan-zu), 15th century, Japan. Hanging scroll –ink on silk. The Metropolitan Museum of Art, New York.

Curatorial Record:

The story of the Buddha’s death and final achievement of enlightenment is filled with both lingering sadness and joy. Having reached old age, he had his young disciple Ananda prepare a place for him between twin sala trees in a  grove in Kushinagar (northeastern India). He then lay down on his right side with his head facing north, and his followers, along with a variety of supernatural beings, birds, beasts, and even his mother [seen descending from heaven at the upper right of the hanging scroll] gathered around him. They all grieved: “The light of the world is now put out.” Even the plant kingdom was affected –the sala trees blossomed out of season and the forest was strangely silent.

The Buddha addressed his followers:

Grieve not. The time is one for joy;
no call for sorrow or anguish here.
No more shall I receive a body, all
future sorrow now, forever, done
away: it is not meant for you,
on my account, forevermore,
to encourage any anxious fear.

And then he passed away.

[Buddhacharita (Sanskrit): “Poetic Discourse on the Acts of the Buddha”.]

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THE DAY THE RAINBOW

DISCOMBOBULATED THE SUNDIAL
M. K. Morton

It was a close-run thing,
But recovered did the mossy dial its aplomb.
Wondering whether for a format, better than a closed ring–

Its grooves that like besieged wagons in a girdle
Tight indistinguishably cling–
Would be a supple, open semi-circle.

Or even a flap-happy holed cone like a splashy wigwam.
Poles stretching like the lines on a date-plucking palm,
Hoping a touch of eternity to bring.

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Chuang Tzu (bet. 399 BCE and 295 BCE):

Endless the series of things without names
On the way back to where there is nothing.
They are called shapeless shapes.
Forms without forms.
Are called vague semblances.
Go towards them, and you can see no front;
Go after them, and you see no rear.

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What is most full seems empty;
Yet its use will never fail.

— Chuang Tzu (bet. 399 BCE
and 295 BCE)

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Edward T. Hall (1976):

A massive cultural literacy movement that is not imposed, but which springs from within is called for. We can all benefit from a deeper understanding of what an incredible organism we really are.

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Ukoku Tojan, PORTRAIT OF DARUMA, Japan, early 17th century. Hanging scroll –ink on paper. The Metropolitan Museum, New York.

Curatorial Record:

Daruma (the abbreviated pronunciation of the Sanskrit Bodhidharma) was born in India in the 6th century CE. He is recognized as the first patriarch of Chan (Japanese Zen) Buddhism in China.

In this portrait, Daruma is presented in full profile –a somewhat uncommon rendering. The figure of the master is left mostly in reserve except for the grey lines of his shaggy hair and beard, silhouetted against the surrounding in grey wash that creates an amorphous blank space –not darkness, not bright sky –just nothing.

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Posted April 9, 2019

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Wang Fu-chih (1619-1692):

There really will be non-being only when there is nothing which can be described as non-being. Since non-being is so-called, it follows that it is merely a denial of being.

Those who speak of non-self do so from a point of view of the self. If there were no self, who is going to deny the self? It is obvious that to speak of non-self is to utter extravagant and excessive words.

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Nothing exists alone. … To become complete (to attain individuality), a thing must have a beginning and an end. But completion cannot be achieved unless there is mutual influence between similarity and difference (change) and between being and non-being (becoming).

— Chang Tsai (1020-1077)

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Auditory space has no point of favored focus, it’s a sphere without fixed boundaries, space made by the thing itself, not space containing the thing, it is not pictorial space, boxed in, but dynamic, always in flux, creating its own space dimensions, moment by moment.

— Edmund Carpenter and Marshall McLuhan (1960)

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Michael Snow, HEARING AID –media installation, 1976. Electronic metronome and sound recording, 90 min. MACBA Collection (Barcelona Museum of Contemporary Art).

Curatorial Record:

The work consists of a metronome placed in an empty space. The sound of the metronome (and of the space where we hear it) is recorded and played back on a cassette placed in an adjoining space. The sound emitted by the cassette player is re-recorded and played back in turn on a second cassette player placed in a different space. The whole process is repeated a third time.

The sound of the metronome, altered by the effects of the space and played back over and over, reveals that all representation is a distortion.

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Hui Shih (380-305 BCE?):

A great similarity is different from a small similarity; this is called the lesser similarity-and-difference. All things are similar to one another and different from one another; this is called the great similarity-and-difference.

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Once the theories that things come to an end or are eternal are silenced, then existence, nonexistence, and so forth, are all eliminated.

— Chi-tsang (549-623)

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Yoko Ono, SKY TV FOR HOKKAIDO 1966/2005 (detail of current/ongoing installation).

In various rooms of an unoccupied, traditional-style residence (situated within the Tokachi Millenium.Forest, Shimuzu), the artist has connected 15 TV sets to a video camera that is perched atop a pole and located some 1640 feet away.

[ Note:

A self-evident ‘contemporaneity’ functions to sustain coherent ‘verbal/visual connectivity’ within the thematically assembled ‘project probes’ that are cumulatively presented within (READING) ACROSS EAST/WEST.

SKY TV FOR HOKKAIDO is at once intervenient and anticipatory; its conception/construction contains an aesthetic motive that is at once uninformative and revealing.

— CAUSA Research Curators ]

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TRUE PERSON

Eihei Dogen (1200-1253)

The true person is
Not anyone in particular;
But, like the deep blue colour
Of the limitless sky,
It is everyone, everywhere in the world.

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