G L O S S O L A L I A
Electronic Journal for Experimental Arts
Issue 2 - September 1995
GLOSSOLALIA is published electronically on bi-monthly basis.
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learn to fly, by Guido Vermeulen
Telecopying in the Eternal Netland, by Guy Bleus
_____________________________________________________________________________
Aimless Wandering: Chuang Tzu's Chaos Linguistics, by Hakim Bey
(Peter Lamborn Wilson) was initially published by XEXOXIAL
EDITIONS, 1993.
Defining Chaos, by Mark Chao is from a Web site by Shawn Knight.
Received publications reviewed by J. Lehmus.
Fractal GIFs created with Fractint version 18.2 .
Here in this second issue of Glossolalia, the focus is fixed on
the ethereal communications' philosophy and (pseudo-)
metaphysics, émail ombrant.
This issue is late as I have been too much occupied with my
moving to a temporary address in Helsinki. For the same reason,
most of the reviews intended for this issue have been left to be
published in the next issue.
Submissions, review items, news, announcements, and comments are
always welcome.
J. Lehmus
Helsinki, 28 September 1995
learn to fly
A
for him
_____________________________________________________________________________
After a fragment of Bachylides
_____________________________________________________________________________
_____________________________________________________________________________
This is a MIME-encapsulated message
--UAA11770.810496061/cute.cute.fi
The original message was received at Thu, 7 Sep 1995 20:47:34 +0300
----- The following addresses had delivery problems -----
----- Transcript of session follows -----
----- Original message follows -----
--UAA11770.810496061/cute.cute.fi
Return-Path: jlehmus
SUCH THINGS give this man his vague character, these days in his
life acted as somewhat speechless frame mentions in this
ascension theorems there call this soul in some bliss white
genius to accumulate energy inside the living space, breeding,
life in the misery of its own humane "high agonies."
J. Lehmus
_____________________________________________________________________________
Crackerjack Kid
"MailArtEmailArt"
2ndSt:
3rdSt:
4thSt:
5thSt:
6thSt:
7thSt:
8thSt:
9thSt:
10thSt:
_____________________________________________________________________________
Cyberstamps: A Neologism
1.2) Cyberstamps aren't rubberstamps
1.3) Cyberstamps are stamps without paper
1.4) Cyberstamps are stamps without perfs
1.5) Cyberstamps are stamps without tears
1.6) Cyberstamps are stamps without thins
1.7) Cyberstamps are stamps without glue
1.8) Cyberstamps are stamps without watermarks
1.9) Cyberstamps are stamps without inks
1.10) Cyberstamps are stamps without cancellations
1.11) Cyberstamps are stamps without hinges
Cyberstamps breathe like ether
A download purge
and . . .
choices dictate:
(a) paper color; (b) paper size; (c) paper weight; (d) paper
texture; (e) paper smell; (f) ink color; (g) ink chroma; (h)
ink opacity; (i) ink texture; (j) ink smell; (k) paper with
glue; (l) paper without glue; (m) paper with perforations;
(n) paper without perforations; (o) cancellations; (p)
watermarks; (q) tears; (r) thins . . .
All can be arranged during or after download
2:
3:
4:
5:
6:
7:
8:
9:
10:
11:
crackerjack kid
_____________________________________________________________________________
Guy Bleus
THE MYTHS OF FACSIMILE. The father of telefax is the Scottish
physicist and clockmaker Alexander Bain (1818-1903). His
invention of 1843 has been improved by Frederick Collier
Blakewell (1847), Giovani Caselli (1865), G. Little (1867),
Senlecq de Ardres (1877), Shelford Bidwell (1881), N.S. Amstutz
(1892), Buss (1902), Arthur Korn (1904), Edouard Belin (1907),
Diekmann (1917), American Telephone & Telegram Company
(1924/1925), Western Union (1924), NEC (1927), Wise (1938),
Xerox Corporation (& RCA) (1950/1961), the firm of Rudolf Hell
(1965), Magnafax-Xerox (1966), Ricoh (1970), etc. Circa 1971
appears the first prototype of a laserfax. During the Eighties
the facsimile apparatus spreads worldwide. In 1990 the firms of
Sharp and Starsignal present the first prototypes of
colortelefax. Meanwhile fax has become an art medium.
FACSIMILE, n. (< L. fac, imperative of facere, to make +
simile,
like), 1. an exact likeness, reproduction, or copy: abrev.
fac.; 2. the transmission an reproduction of printed matter by
a process involving the use of radio broadcast, microwave relay
or regular telephone lines.; adj. of, or having the nature of,
a facsimile; v; t; (-led, - leing), to make a facsimile of.
- in facsimile, as an exact likeness.
COPY, (<O. Fr. <ML. copia, copious transcript <L. copia,
abundance) A copy has to be truthfully by definition. "10.-
22.-38 ASTORIA" is mostly accepted as the first text in the
history of the xerography. It was realized in New York by the
American physicist Chester F. Carlson (1906-1968) and his
assistant Otto Kornei. Yet the true father of the photocopy
should be the German professor Johann Heinrich Schulze who
realized the very first photocopy in 1727 in Altdorf (Nürnberg).
The fact is that many praiseworthy inventors never will shine in
the cruel spotlights of the photocopy-history. Anyway, today
anyone can make a photocopy and become an artist at the push of
a button. Although copy art & telecopy art have separate
technological roots they certainly are artistic networking
nephews.
FAX ART, (also called "ART(E)FAX" or telecopy-art) is a logical
consequence of the economical revolution of the telefax machine.
There are no fax transmissions if nobody can buy a fax
apparatus. Telecopy art doesn't respect the same standards as
xerography or copy art. The latter is an event. It is the
artist who indicates at a particular moment which photocopies
are artistic works and which are not. Fax art needs an
electronic process. It is tele-communication art. The artist
can transmit his or her image or work, but he or she has not the
full control over the facsimile equipment of the receiver. So
the aesthetic aspects of the faxwork become of secondary
importance in comparison with the communicative aspects. In
other words a work can only become fax art if it is transmitted.
The first international FAX ART PROJECTS go back to the early
Eighties with important projects as THE WORLD IN 24 HOURS
(September 27 & 28, 1982) as a part of the ARS ELECTRONICA 1982
organized by Robert (Bob) Adrian, or pARTiciFAX (ELECTRONIC
MAIL) (June, 1984) co-ordinated by Peeter Sepp, Lisa Sellyeh,
Mary Misner, Michael Bidner, a.o. with participants from Africa,
America, Asia, Australia and Europe. In the late Eighties fax
becomes an integrated part of the mail-art network. In this
respect we can perceive more and more mail-art projects also
mentioning a telefax number, so the artists can choose
themselves if they want to send their work via post of fax.
Many networkers have already curated or organized specific
telefax or artefax projects, e.g. ARTPOOL/Galantai, Guy Bleus,
Peter Brandt, Paolo Bruscky, Piermario Ciani, Natale Cuciniello,
Ko De Jonge, Charles Francois, Mauricio Guerrero, John Held Jr.,
Giuseppe Iannicelli, Lora Jost, Christian Pfaff, etc. A good
advice for fax performances or fax projects is to have
permanently more than one fax line open. "Waiting" to have
contact seems to be an essential aspect of telefax communication,
because the lines are always busy.
The transmitted or received TELECOPY is always an original. The
context or intension of the transmission can be false, but a fax
does never lie. It is the interaction and result of a spatial
and temporal process.
Since fax art is ELECTRONIC mail art one can also transmit
"indirect" fax works; X sends a facsimile to Y with the request
to transmit it to Z (now Y can add or erase some aspects of the
fax before sending it to Z). This is a good and fast method to
realize co-artworks in no time.
FAXING can transform the notion of time. By obstructing the
"original" (not transmitted) text or image one can influence the
duration of the fax transmission. For instance, one can
manipulate the telefax machine by withdrawing, stretching,
pulling up, pulling further out (a part of) the transmitting
pages. Besides these vertical manoeuvres also horizontal
(zig-zag, shaking or waving) actions are possible. Moreover the
misuse of the electronic apparatus can be repeated. All these
operations will affect both the process of the faxtransmission
and the transmitted image or work. The latter can also be
influences by the interventions on the faxpaper: heating,
crumpling up, the use of corrosive liquids, etc. These
operations can give wonderful and unexpected results and change
the fax process; but of course all these artistic interventions
are not highly recommended for the well-being of your telefax
machine.
OPPONENTS of telefax as an artistic medium correctly emphasize
its shortcomings. Fax is more expensive than postal networking.
One can't transmit scents or 3-D objects. Facsimile means
selection. One can not receive several faxes at the same time
(with only one telefax line); etc. All these remarks ain't
without truth, but the problem is that every artistic medium has
its own limitations. For instance, mail art is not the proper
or adequate medium for a sculptor. So, sculpture is highly
selective because a block of marble or blue-stone is more
expensive than a fax transmission. But these artforms are
beyond comparison and doing so means confusing concepts.
Sculpture, film, mail-art, photography, computer art, fax art,
etc. are different ways of artistic expression. Possibility,
feasibility, money, idiosyncrasy and preference are some of the
applicable basic notions in this tasty rhubarb.
From an ideological or ethical point of view all art media mean
SELECTION, even the democratic mail-art networking. How many
mail artists are there in North Korea, Cambodia, Vietnam, Tibet,
Lebanon, Iran, Sudan, or Somalia. Art is freedom and luxury.
Fax is fun. It has no "ethical" or "ideological" implications.
Except this one: the (electronic) (mail-art) world has become a
global village with many "blind spots."
To fax or not to fax is not the question. Faxing or telecopying
just adds NEW ELECTRONIC PERSPECTIVES to the existing mail-art
activities. The consequences won't cause an inflation of the
networking communication or replace the previous mail-art
rituals, but exploring all the additional electronic
possibilities means a new stimulus for the Eternal Netland.
_____________________________________________________________________________
Certainly later Taoism, influenced by Buddhism and
Neo-Confucianism, developed elaborate cosmology, ontology,
theology, teleology, and eschatology - but can these "medieval
accretions" be read back into the classic texts, the Tao Te
Ching, the Chuang Tzu, or the Lieh Tzu?
Well, yes and no. Religious Taoism certainly established such a
back-reading. But, as J. Needham pointed out 1,
The Maoists of
our century were able to evolve a marxist reading of Taoism, or
at least of the Tao The Ching. No doubt any reading of a
"spiritual" text may have some validity (since the spirit is by
definition indefinable); the Tao Te Ching has proven especially
malleable 2. But Chuang Tzu - it seems to me - not only has no
metaphysics, he actually condemns and derides metaphysics.
Supernaturalism and materialism both appear equally funny to
him. His only cosmographic principle is "chaos". Oddly enough
the only philosophical tool he uses is logic - although it is
the logic of dream. He makes no mention of divine principle, or
the purpose of being, or personal immortality. He is beyond
Good and Evil, sneers at ethics, and even makes fun of yoga.
The Chuang Tzu must surely be unique amongst all religious
scripture 3 for its remarkable anti-metaphysics. It qualifies
as "revelation" not because it unveils hidden knowledge (from
"outside" the self) which is otherwise inaccessible to
consciousness - as other scriptures claim to do - but because
ious process), one might mention the phrase wei wu wei,
"action/non-action."
The universe comes into being spontaneously; as Kuo Hsiang
points out 4, the search for a "lord"
(or agens) of this
creation is an exercise in infinite regress toward emptiness.
The Tao is not "God," as some Christian translations still
believe. The Tao just happens. On the human scale misery arises
solely from the uniquely human ability to fall out of harmony
with this Tao: - to not be spontaneous.
Chuang Tzu has no interest in why humans are so inept (no
concept of "sin"); his only concern is to reverse the process
and "return" to the flow. The "return" is an action; the flow
itself is not an action but a state - hence the paradox
"action/non-action." The concept of wu wei plays such a central
role in Taoism that is survives even in modern religious Taoism
as the truth behind all metaphysics and ritual. In the great
expiatory and communal rites of cultic Taoism as practised in
Taiwan or Honolulu today, at least one person - the priest -
must attain union with the Tao, and must do so by a process of
voiding his consciousness of all "deities," all metaphysical
principles 5. As for so-called ancient "philosophical" Taoism,
we might say that it has wu wei instead of metaphysics.
Lao Tzu's goal seems to have been the conversion of the Emperor
to Taoism, on the assumption that if the ruler does nothing (wu
wei) the empire will run itself spontaneously. Chuang Tzu
however shows almost no interest in advising rulers (except to
leave him alone!), and his examples of "real humans" are almost
always workmen (butchers, cobblers, cooks) or drop-out hermits,
or bandits. If Chuang Tzu can be said to advocate a social
program - and I'm not sure he does - it certainly has nothing to
do with any imperial/bureaucratic/Confucian values or
structures. His "program" could be summed up in the phrase
AIMLESS WANDERING.
Chuang Tzu is more anarchistic than Lao Tzu - but is he an
"anarchist"? I think yes - not because he wants to overthrow
the government, but because he believes government impossible;
not because he would ever sink so low as to espouse an "ism,"
but because he sees chaos as the essence of all becoming.
But first let me define a few terms. I call hermetalinguistics
the concept that God revealed language and that there exists
such a thing as the conveyance of essence through language.
This conveyance can be direct (Hebrew and Arabic are languages
"spoken" by God) or emanational, as in Neoplatonic linguistics.
It can be "hermetic" (or occult, as in Kabbala), or even
"meta"-linguistic (as in religious glossolalia, the "charism of
tongues") - but in either case it saves language from utter
relativity and opacity.
Against this traditional theory of language we moderns have
developed a nihilistic linguistics in which words convey nothing
of essence and in fact do not really communicate anything except
language itself. I trace this current from Nietzsche, to
Saussure and his nightmarish experience with the Latin
anagrams 6, and eventually to Dada.
A leading exponent of hermetalinguistics today (oddly enough) is
N. Chomsky, who (despite his anarchism) believes that language
is somehow wired in, although he substitutes DNA for the
Platonic archetypes! Whom might we pick as a leading exponent
of nihilistic linguistics? How about William Burroughs? (In
his honor we might call it "heavymetalinguistics".) Much as I
admire the aesthetics of both schools I can "agree" with
neither. I find myself wishing (as a "spiritual anarchist") for
some language theory which might "save" language from the charge
of mere re-presentationalism and alienation. However, I want a
theory without teleological excrescences: - no "lord" of
language, no categorical imperatives, no determinism, no
revelation from "outside" or "above," no genetic coding, no
absolute essence. I find it in two places, one "ancient" nicely
balanced against one "modern:" - Chuang Tzu, and Chaos Theory.
In part our language troubles arise from the absolute quality
assigned to the Word in all western hermetalinguist traditions.
Although some western mystics already express distrust in words,
they can never - on pain of heterodoxy - question the integrity
or finality of God's Word. All western religious thought is
based on a sort of sacred nominalism which goes unquestioned
till "heresy" calls it momentarily into debate. "Orthodoxy"
crushes the rebellion against the Word in its own ranks - and
the war against the Word is an underground guerilla campaign
carried out primarily within literature, in criticism, and in
linguistics - against "religion."
We might learn something useful for our search by looking at a
spiritual tradition which begins with a distrust of words and
yet still manages to make language perform in a magical way
[see Appendix E].
Taoism supplies us with precisely such a radical
tradition. "The Tao which can be spoken is not the Tao,"
begins Lao Tzu. Why then did he write the book at all? Why not
stick to the silence where all language eventually vanishes,
right from the start? One might answer that such a project
would amount to precisely the sort of refusal to go with the
flow which Taoism most despises. Humans talk, so Taoists talk.
This answer might suffice - but a much more interesting response
is given by Chuang Tzu.
"Saying is not blowing breath, saying says something," Chuang
Tzu asserts - but "the only trouble is that what it says is
never fixed. Do we really say something? Or have we never said
anything?"
A writer of the School of Chuang Tzu discusses what he calls
"ward and sector words" 7,
by which he means the sorting and
classifying functions of language. (The metaphor refers to the
wards and sectors of the grid-arrangement of Chinese cities;
and it's worth noting that the very earliest cities, such as
Jericho and Catal Huyuk were laid out on strict grid-lines.)
This aspect of language is not "the Way," and at worst can
become a "chopping to bits and disputing over alternatives."
But it is also not not-the-Way. Some paradoxical stance between
saying and not-saying is called for, because "the man who
perceives the Way does not pursue [names] to where they vanish
or explore the source from which they arise," for "this is the
point where discussion stops." "There is a name," but also
"there is no name."
Chuang Tzu distinguishes three kinds of speech. An appended
commentary by one of the original editors of the book (whom A.C.
Graham calls the "Syncretists") asserts that all three kinds are
used by Chuang Tzu himself.
First there is "saying from a lodging-place"
[see Appendix D].
Inasmuch as language is arbitrary one may occupy any position or
use any definitions to expound the Way. The old editor says
Chuang Tzu thought this kind of verbal situationism broadened
the scope or "widened the range," i.e. that it could be used to
open up ordinary mind to the non-ordinary and meta-verbal Tao.
In fact, it works "nine times out of ten," says Chuang Tzu.
"Weighted saying works seven times out of ten"; - this is the
aphorism, the statement made on authority, spoken from a
position "ahead of others" - and "to be a man without the
resources to be ahead of others is to be without the Way of Man,
and a man without the Way of Man is to be called an obsolete
man." Both lodging-place and weighted language would appear to
belong to the category of ward-and-sector words. Chuang Tzu's
third category clearly interests him the most, since he
describes it at the greatest length. He calls it "Spillover
saying", and comments that it "is new every day. Smooth it out
on the whetstone of Heaven. Use it to go by and let the stream
find its own channels."
Since language is arbitrary, and the sage knows it, he (or she -
for many Taoists were women, including Lao Tzu's legendary
teacher) knows that "in saying he says nothing." And yet
paradoxically by knowing this and in fact by "refusing to say,"
the sage "says without saying" and "refuses to say without ever
failing to say." How can this be?
When Chuang Tzu says that "the myriad things [i.e. the
signifieds] are all the seed from which they grow," I assume
that "they" refers to words, to signs, and that he does assert
some link between the two categories, despite his (paradoxical)
counter-assertion that no such connection can be found. The
connection cannot be found (expressed by words) because
that is, "things" themselves are ontologically fluid and
protean, unfixed. If you mark a wheel and then spin it,
and all becomes a blur. As for this flux-state of sign and
signifies,
or "the whetstone of Heaven" on which the sage is advised to
"smooth out" or polish his speech. Without this understanding,
"who could ever keep going for long?" What decent Taoist could
ever speak at all, much less meaningfully? But because
language, by this understanding, becomes "new every day"
8, the
sage is finally stunned or stultified by the arbitrariness and
relativity of language, by its failure, but is refreshed and
revivified by its freedom.
The most important clue to understanding this teaching about
language is in the image, "Spillover". Graham says it refers to
a vessel which tips over when filled to the brim, then rights
itself, like one of those little oriental dolls which are
legless and weighted at the bottom , so that they always pop
back up when you try to knock them over. These dolls by the way
are shaped like gourds and were probably originally made from
gourds. The gourd is a symbol of Chaos, "Mr Hun-T'un,"
described in the famous passage of the Inner Chapters
9. Could
the original "Spillover" vessel also have been a gourd, and thus
associated in Chuang Tzu's mind with Chaos? In Chinese myth
10
Chaos is not a figure of Evil (as in most western mythology),
but is instead full of potential, benevolent if somewhat eerie,
the ultimate force and source of all creation, of the "myriad
things" like the seeds in a gourd or the chopped-up goodies in a
won-ton (hun-t'un), or the water in a spillover-vessel which
flows out, letting each stream find its own channel, fertilizing
the earth, bringing everything into becoming.
The vessel could refer to the Sage, who spontaneously
"overflows" with words, illumined words. The words find their
meanings (channels) spontaneously, according to the
language-state of the listener, the reader. And then
spontaneously the Sage pops upright and is filled again, and
each day overflows again. A chaotic process - but one from
which meaning comes into being. (Moreover, one can become
practised at this conjuring-act, polished, "smooth".)
The vessel could refer not only to the sage but even more to the
words themselves. A word, which in itself is arbitrary and
meaningless, spontaneously fills up and overflows with meaning.
The meaning is not fixed, but it is not mere "blowing breath,"
not just a semantic raspberry, bllllattt. The vessel fills up
and empties again and again - save vessel, but potentially a new
meaning each day. So the word contains more meaning that it
appears to nominate or denominate. There is something more,
something extra in the word. There are words beneath (or upon)
the words, which flow out spontaneously and find their channels,
their expression, their use in a given situation. "Taoist
Poetics."
Thus, beginning with total linguistic relativism, Chuang Tzu
ends with a sort of metalinguistics. Spillover words do not ward
and sector, They play. They contain more than they contain -
therefore, like the famous cleaver which never needs sharpening
because the Taoist butcher can pass it between all tendons and
joints, the Spillover word "finds its proper channel." The sage
does not become trapped in semantics, does not mistake map for
territory, but rather "opens things up to the light of Heaven"
by flowing with the words, by playing with the words. Once
attuned to this flow, the sage need make no special effort to
"illumine," for language does it by itself, spontaneously.
Language spills over.
Now recall that Saussure was studying the Latin anagrams, and
that he found the key words of the poems spilling over into
other words. Syllables of characters' names for example are
echoed in the words describing those characters. At first the
founder of modern linguistics considered these anagrams as
conscious literary devices. Little by little however it became
apparent that such a "reading" would not hold. Saussure began
to find anagrammatc spillovers everywhere he looked - not only
in all Latin poetry, but even in prose. He reached the point
where he couldn't tell if he was experiencing a linguistic
hallucination or a divine revelation. Anagrams everywhere!
Language itself a net of jewels in which every gem reflects all
others! He wrote a letter to a respected academic Latinist who
had composed Latin odes - poems in which Saussure had detected
anagrams. Tell me, he begged, are you the heir to secret
tradition handed down from Classical antiquity - or are you
doing it unconsciously? Needless to say, Saussure received no
answer. He stopped his research abruptly with a sensation of
vertigo, trembling on the abyss of pure nihilism, or pure magic,
terrified by the implications of a language beyond language,
beyond sign/content, langue/parole. He stopped, in short,
precisely where Chuang Tzu begins.
The invisible/conceptual gourd which activates or circulates
spillover language can also be compared with the strange
attractor in modern chaos theory. The strange attractor is a
real but non-material patterning that exists only in the action
it informs. Think for example a swirl of smoke in the air. Who
doesn't the smoke simply dissipate evenly, like a mathematical
gas? Why are there patterns in it? Strange attractors are
"attracting" the particles of smoke into those vegetal
undulations, just as planets are attracted into orbits, or cells
are attracted into a lizard's ass to replace a cut-off tail.
Strange attractors activate "order out of chaos" (in Ilya
Prigogine's phrase). Attractors animate "random" matter into
coherent shapes - but in reality the attractor only "exists" in
the material process itself. The attractor can serve not only
as a model for morphogenesis but even for evolution itself.
Prigogine's "creative evolution" depends neither on the blind
"random mutations" of the neo-Darwinians, nor on the entelechy
or vitalism of the Creationists. With chaos theory, the "Third
Mind" has entered the equation, Michel Serres' "parasite." One
might coin the term "Taoist dialectics" to describe the action
of this tertium quid, which bears so uncanny a resemblance to
the Strange Attractor, the "catastrophe machine." In the
yin-yang disc the lozenge of dark contains a seed of light, and
vice versa; moreover the areas are not separated by the
straight line of Dualism, but rather by the snaky sinuous curved
ambiguous line of dyadic movement. Western dialectics analyzes
in order to synthesize, whereas Taoist dialectics begins with
synthesis in order to analyze.
If words can be compared to matter - (and why not, given their
equally dubious ontological status?!) - and "grammar" can be
compared to the Strange Attractors (patterns which are "real"
but only "come into existence" in the presence of words and are
only "real" in the words), then we may also compare Chuang Tzu's
Spillover Linguistics with the chaos theory of such mages as
Progogine and Ralph Abraham, and launch the science (or
pseudoscience) of chaos linguistics. This useful fiction will
be born under the sign of what Feyerabend called "anarchist" (or
dada) epistemology" - a kind of anti-Method already dreamed by
Chuang Tzu, and central to our project.
A great dead of Taoist scripture, both Canonical and heterodox,
has been produced in this way. Some of it is "found," like the
tantrik Tibetan "treasure"-text (terma), encased in solid rock
or living wood, or under water, or in other impossible places.
An entire order of Tibetan treasure-finders devotes itself to
the lore and discovery of such text. Some Taoist texts are not
composed in human language or writing, but in the "tadpole" or
"cloud"-script of the spirits. An immense amount of language
has spilled over from the Cinnabar Grottos of the Immortals into
our world. While vulgar materialists may content themselves
with scolding at the provenance of this huge indigestible heap
of writing, we might prefer simply to marvel at the sheer
overwhelming plentitude, superabundance, and generosity of
reality itself, which seems to conspire with us in all our
maddest japes. As Nietzsche and Bataille have suggested, the
myth of scarcity is merely a means of control through
immiseration, whereas the actual nature of the world is one of
absolute fullness, indeed over-fullness, spilling over as
constant excess. In language, this over-supply of meaning
proves too big to be handles by human consciousness; hence the
intervention of the spirits, the "muses" and other
extra-conscious sources. Taoist writing serves as a monument to
the "generosity of being" or the ever-flowing overflow of the
cornucopious Tao. At its most chaotic and ambiguous peak of
expression, it "saves" language itself - both from the tyranny
of any "lord," and from the abyss of aloneness.
__________________________________________
Pipes and flutes differ in length and the various notes differ
in pitch. Hence the multiplicity and complexity of long and
short, low and high, tones. Although tones vary in a thousand
ways, the principle of their natural endowment is the same.
The music of Nature is not an entity existing outside of things.
The different apertures, the pipes and flutes and the like, in
combination with all living beings, together constitute Nature.
Since non- being is non-being, it cannot produce being. Before
being itself is produced, it cannot produce other beings. Then
by whom are things produced? Thy spontaneously produce
themselves, that is all. By this is not meant that there is an
'I.' The 'I' is-self-existent. Because it is so by itself, we
call it natural. Everything is what is by nature, not through
taking any action. Therefore [Chuang Tzu] speaks in terms of
nature. The term Nature (literally 'Heaven') is used to explain
that things are what they are spontaneously, and not to mean the
blue sky. Now, Nature cannot even possess itself. How can it
possess things? Nature is the general name for all things.
Nature does not set its mind for or against anything. Who is
the master to make things obey? Therefore all things exist by
themselves and come from Nature. This is the Way of Heaven.
Everything is natural and does not know why it is so. The
further things differ in physical form, the further they are
alike in being natural... Heaven and Earth and the myriad
things change and transform into something new every day and so
proceed with time. What causes them? They do so
spontaneously... What we call things are all what they are by
themselves; they did not cause each other to become so. Let us
then leave them alone and principle will be perfectly realized.
The ten thousand things are in ten thousand different
conditions, and move forward and backward differently, as if
there is a True Lord to make them do so. But if we search for
evidences for such a True Lord, we fail to find any. We should
understand that things are all natural and not caused by
something else.
'This' and 'that' oppose each other but the sage is in accord
with both of them. Therefore he who has no deliberate mind of
his own is silently harmonized with things and is never opposed
to the world. This is the way to occupy the central position
and to be in union with the profoundly mysterious ultimate in
order to respond with things from any direction they may come.
___________________________________________
Saying is not blowing breath, saying says something; the only
trouble is that what it says is never fixed. Do we really say
something? Or have we never said anything? If you think it
different from the twitter of fledgelings, is there proof of the
distinction? Or isn't there any proof? By what is the Way
hidden, that there should be a genuine or a false? By what is
saying darkened, that sometimes 'That's it' and sometimes
'That's not'? Wherever we walk how can the Way be absent?
Whatever the standpoint how can saying be unallowable? The Way
is hidden by formation of the lesser, saying is darkened by its
foliage and flowers. And so we have the 'That's it, that's not'
of Confucians and Mohists, by which what is it for one of them
for the other is not, what is not for one of them for the other
is? If you wish to affirm what they deny and deny what they
affirm, the best means is illumination.
No thing is not 'other,' no thing is not 'it.' If you treat
yourself too as 'other' they do not appear, if you know of
yourself you know of them. Hence it is said:
the opinion that 'it' and 'other' are born simultaneously.
However,
and simultaneous with dying one is alive, simultaneously with
being allowable something becomes unallowable and simultaneously
with being unallowable it becomes allowable. If going by
circumstance that's it then going by circumstance that's not, if
going by circumstance that's not then going by circumstance
that's it. This is why the sage does not take this course, but
opens things up to the light of Heaven; his too is a 'That's
it' which goes by circumstance.
What is It is also Other, what is Other is also It. There they
say 'That's it, that's not' from one point of view, here we say
'That's it, that's not' from another point of view. Are there
really It and Other? Or really no It and Other? Where neither
It not Other finds its opposite is called the axis of the Way.
When once the axis is found at the center of the circle there is
no limit to responding with either, on the one hand no limit to
what is it, on the other no limit to what is not. Therefore I
say: 'The best means is Illumination.' Rather than use the
meaning to show that
use what is not the meaning. Rather than use a horse to show
that
use what is not a horse. Heaven and earth are the one meaning,
the myriad things are the one horse.
NOTE: There are extant essays by the Sophist Kung-sun Lung
arguing that 'A white horse is not a horse' and 'When no thing
is not the meaning the meaning is not the meaning.' Chuang Tzu
thinks he was wasting his time; since all disputation starts
from arbitrary acts of naming, he had only to pick something
else as the meaning of the word, name something else 'horse,'
and than for him what the rest of us call a horse would not be a
horse.
(The same passage from Burton Watson's translation, Chuang Tzu:
Basic Writings [New York, Columbia University Press, 1964], pp.
34-35)
Words are not just wind. Words have something to say. But if
what they have to say is not fixed, then do they really say
something? Or do they say nothing? People suppose that words
are different from the peeps of baby birds, but is there any
difference, or isn't there? What does the Way rely upon, that
we have right and wrong? How can the Way go away and not exist?
Haw can words exist and not be acceptable? When the Way relies
on little accomplishments and words rely on vain show, then we
have the rights and wrongs of the Confucians and Mo-ists. But
if we want to right their wrongs and wrong their rights, the
best thing to use is clarity.
Everything has its 'that,' everything has its 'this.' From the
point of view of 'that' you cannot see it, but through
understanding you can know it. So I say, 'that' comes out of
'this' and 'this' depends on 'that' - which is to say that
'this' and 'that' give birth to each other. But where there is
birth there must be death; where there is death there must be
birth. Where there is acceptability there must be
unacceptability; where there is unacceptability there must be
acceptability. Where there is recognition of right there must
be recognition of wrong; where there is recognition of wrong
there must be recognition of right. Therefore the sage does not
proceed in such way, but illumines all in the light of Heaven.
He too recognizes a 'this,' but a 'this' which is also a 'that,'
a 'that' which is also a 'this.'
__________________________________________
Know-little asked the Grand Impartial Reconciler,
"What is meant by ward and sector words?"
"A ward and sector establishes it as customary to take ten
surnames, a hundred given names together. It joins together the
different and treats them as similar, disperses the similar and
treats them as different. Now the fact that when you point out
from each other the hundred parts of a horse you do not find the
horse, yet there the horse is, tethered in front of you, is
because you stand the hundred parts on another level to call
them 'horse.' For the same reason, a hill or mountain
accumulates the low to become the high, the Yangtse and the
Yellow River join together the small to become the big, and the
Great Man joins together the partial to become impartial. This
is why for influences from outside he has an appropriator which
makes them his own, and he does not cling to one or another;
and for outgoings from within he has a regulator which sets them
in the true direction, so that others do not resist them, The
four seasons have weathers proper to them; Heaven does not
favour one rather than another, and so the year completes its
course. The Five Bureaux have tasks proper to them; the prince
is not partial to one or another, and so the state is ordered.
Peace and war have abilities proper to them; the Way is not
partial to one or another, and so does not have the name of one
rather than another, and so does not do one thing rather than
another, and in doing nothing there is nothing it does not do.
"Times have an end and a start, ages have their alterations and
transformations. Fortune and misfortune arrive mingled
inextricably, and in flouting one thing they suit something
else. Each thing pursues the direction proper to it, and on its
true course from one viewpoint is deviant from another. Compare
them to the wide woodland, where all the hundred timbers have
their own measures; or take a full view of the great mountain,
where trees and rocks share the same base. Such are what one
means by ward and sector words."'
"If so, is it adequate to call that the 'Way'?"
"No. Suppose you were counting off the number of things you
would not stop at one myriad, yet we specify them as the myriad
things, for we use a high number as a label for what we are
counting towards. Similarly, heaven and earth are the greatest
of shapes, and Yin and Yang the greatest of energies, and 'Way'
covers both of them impartially; if we are utilising the
greatest of them to label what we continue towards, that is
allowable, but once we have it, can we treat is as comparable
with anything else? Then if we use it in chopping to bits and
disputing over alternatives, and treat it as analogous with the
logician's 'dog' or 'horse,' it will be much less adequate than
they are."
__________________________________________
Saying from a lodging-place works nine times out of ten,
weighted saying works seven times out of ten. Spillover saying
is new every day, smooth it out on the whetstone of Heaven.
"Saying from a lodging-place works nine times out of ten" - You
borrow a standpoint outside in order to sort a matter out. A
father does not act as marriage broker for his own son; a
father praising his son does not impress as much as someone not
the father. The blame for the standpoint is not on me, the
blame is on the other man. If my standpoint is the same as his
he responds, if it is not he turns the other way. What agrees
with his standpoint he approves with a 'That's it' which deems,
what disagrees he rejects with a 'That's not' which deems.
"Weighted saying works seven times out of ten" - It is what you
say on your own authority. This is a matter of being venerable
as a teacher. To be ahead in years, but without the warp and
woof and root and tip of what is expected from the venerable in
years, this isn't being ahead. To be a man without the
resources to be ahead of others is to be without the Way of Man;
and a man without the Way of Man is to be called an obsolete man.
"Spillover saying is new every day, smooth it out on the
whetstone of Heaven" - Use it to go by and let the stream find
its own channels, this is the way to last out for years. If you
refrain from saying, everything is even; the even is uneven
with saying, saying is uneven with the even. Hence the aphorism
'In saying he says nothing.' If in saying you say nothing, all
your life you say without ever saying, all your life you refuse
to say without ever failing to say.
What from somewhere is allowable from somewhere else is
unallowable, what from somewhere is so from somewhere else is
not so. Why so? By being so. Why not so? By being not so.
Why allowable? By being allowable. Why unallowable? By being
unallowable. It is inherent in the thing that somewhere that's
so of it, that from somewhere that's allowable of it; of no
thing that is not so, of no thing is it unallowable. Without
"Spillover saying is new every day, smooth it out on the
whetstone of Heaven," who could ever keep going for long? The
myriad things are all the seed from which they grow:
The "Potter's Wheel of Heaven" is the whetstone of Heaven.
"The Way cannot be treated as Something, or as Nothing either.
"Way" as a name is what we borrow to walk it. "Something causes
it" and "Nothing does it" are at single corners of the realm of
things; what have they to do with the Great Scope? If you use
words adequately, however much you say it is all about the Way;
if inadequately, however much you say it is all about the realm
of things. The ultimate both of the Way and of things neither
speech nor silence is adequate to convey.
__________________________________________
Archer Yi was skilled in hitting a minute target but clumsy in
stopping others from praising himself. The sage is skilled in
what is Heaven's but clumsy in what is man's. To be skilled in
what is Heaven's and deft in what is man's, only the perfect man
is capable of that. Only the animal is able to be animal, only
the animal is able to be Heaven's. The perfect man hates
Heaven, hates what is from Heaven in man, and above all the
question "Is it in me from Heaven or from man?"
NOTE: Chuang Tzu generally either exalts Heaven or denies the
dichotomy of Heaven and man, and to find him siding with man is
so extraordinary that many try to force another meaning out of
the passage. But on closer consideration one sees that to get
to grips with his last and most obstinate dichotomy in his
thought Chuang Tzu would be driven to seed as angle from which
Heaven is the wrong one of the pair, to balance the only too
familiar angle from which it is the right one. One cannot in
the last resort distinguish the work of Heaven and of the man in
the skilled spontaneity of the Taoist of the craftsman; if one
tries, what is left as Heaven's is the purely animal, and from
this point of view it is wrong to prefer Heaven.
__________________________________________
The emperor of the South Sea was called by Shu [Brief], the
emperor of the North Sea was called Hu [Sudden], and the emperor
of the central region was called Hun-tun [Chaos]. Shu and Hu
from time to time came together for a meeting in the territory
of Hun-tun, and Hun-tun treated them very generously. Shu and
Hu discussed how they could repay his kindness. "All men," they
said, "have seven openings so they can see, hear, eat, and
breathe [presumably the original text adds, "and shit"]. But
Hun-tun alone doesn't have any. Let's try boring him some!"
Every day they bored another hole, and on the seventh day
Hun-tun died.
__________________________________________
1 Once again I find myself at Dreamtime Village without my
library, and so can supply only a few clues from a faulty memory
concerning bibliography. J. Needham is the author of Science and
Civilization in China; this reference is probably from Vol. 5.
^
2 Hence the endless and tedious "new" translations of the Tao Te
Ching which pass for "Taoist studies" in the West, and as the
late E. Schaffer lamented, take place of real research into the
enormous and virtually untapped Taoist Canon.
^
3 The "Inner Chapters" of the Chuang Tzu, the portions
supposedly written by Chuang Tzu himself, are considered
canonical in Mao Shan Taoism, among other sects.
^
5 On modern ritual Taoism, see the marvellous works of M. Saso,
especially The Taoist Teachings of Master Chuang, and Cosmic
Rite.
^
6 See Words Beneath the Words, by Jean Starobinski. More on
this later
^
8 Ezra Pound believed that "Make it new" was a Confucian slogan,
but the sentimental is quintessentially Taoist.
^
10 See N.J. Giradot, Myth and Meaning in Early Taoism: The Theme
of Chaos (hun-t'un).
^
11 This is from a book on Chinese spirit-writing called The
Flying Phoenix; unfortunately I forget the author's name.
^
Chaos, according to the Oxford English Dictionary means:
1. A gaping void, yawning gulf, chasm, or abyss.
2. The "formless void" of primordial matter, the "great deep" or
"abyss" out of which the cosmos or order of the universe was
evolved.
There are a couple of additional definitions, but they are
irrelevant to this discussion. When chaos is used in magic,
there is no place for confusion or disorder.
Chaos is the creative principle behind all magic. When a
magical ritual is performed, regardless of "tradition" or other
variables in the elements of performance, a magical energy is
created and put into motion to cause something to happen. In
his book, Sorcery as Virtual Mechanics, Stephen Mace cites a
scientific precedent for this creative principle.
I quote:
According to quantum electrodynamics, they do it by exchanging
a "virtual" photon. One electron spawns it, the other absorbs
it, and so do they repel each other. The photon is "virtual"
because it cannot be seen by an outside observer, being wholly
contained in the interaction. But it is real enough, and the emission and absorbtion of virtual photons is how the
electromagnetic interaction operates.
The question which is relevant to our purpose here is where does
the photon come from. It does not come out of one electron and
lodge in the other, as if it were a bullet fired from one rock
into another. The electrons themselves are unchanged, except for
their momenta. Rather, the photon is created out of nothing by
the strain of the interaction. According to current theory,
when the two electrons come close their waveforms interact,
either cancelling out or reinforcing one another. Waveforms are
intimately tied to characteristics like electric charge, and we
could thus expect the charges on the two electrons to change.
But electron charge does not vary; it is always 1.602 x (-19)
coulombs. Instead the virtual photons appear out of the vacuum
and act to readjust the system. The stress spawns them and by
their creation is the stress resolved.
Austin Spare understood this principle in regard to magical
phenomena long before scientists discovered photons or began
experiments in the area of chaos science.
Austin Spare was born at midnight, Dec. 31st, 1886 in a London
suburb called Snow Hill. His father was a London policeman,
often on night duty.
Spare showed a natural talent for drawing at an early age, and
in 1901-1904 left school to serve an apprenticeship in a
stained-glass works, but continued his education at Art
College in Lambeth. In 1904 he won a scholarship to the Royal
College of Art. In that year he also exhibited a picture in the
Royal Academy for the first time.
In 1905 he published his first book, Earth Inferno. It was
primarily meant to be a book of drawings, but included
commentaries that showed some of his insight and spiritual
leanings. John Singer Sargent hailed him as a genius at age 17.
At an unspecified time in his adolescence, Spare was initiated
into a witch cult by a sorceress named Mrs. Patterson, whom
Spare referred to as his "second mother". In 1908 he held an
exhibition at Bruton Gallery. In 1910 he spent a short time as
a member of the Golden Dawn. Becoming disenchanted with them,
he later joined Crowley's Argentium Astrum. The association did
not last long. Crowley was said to have considered Spare to be
a Black Magician. In 1909 Spare began creation of the Book of
Pleasure.
In 1912 his reputation was growing rapidly in the art world. In
1913 he published the Book of Pleasure. It is considered to be
his most important magical work, and includes detailed
instructions for his system of sigilization and the "death
postures" that he is well known for. 1914-1918 he served as an
official warartist. He was posted to Egypt which had a great
effect on him. In 1921, he published Focus of Life, another
book of drawings with his unique and magical commentaries.
1921-1924 Spare was at the height of his artistic success,
then, in 1924 he published the Anathema of Zos, in which he
effectively excommunicated himself from his false and trendy
artistic "friends" and benefactors. He returned to South London
and obscurity to find the freedom to develop his philosophy, art
and magic.
In 1947 Spare met Kenneth Grant and became actively involved
with other well-known occultists of the period. In 1948-1956
he began work on a definitive Grimoire of the Zos Kia Cultus,
which is referred to in his various writings. This is
unfinished and being synthesized from Spare's papers by Kenneth
Grant, who inherited all of Spare's papers. Much of this
information was included in Images and Oracles of Austin Osman
Spare by Kenneth Grant, but there are some unpublished works
which Grant plans to publish after completion of his Typhonian
series.
References for this section are mostly from Christopher Bray's
introduction to The Collected Works of Austin Osman Spare and
from Excess Spare, which is a compilation by The Temple Ov
Psychic Youth of photocopied articles about Spare from various
sources.
Spare's art and magic were closely related. It is reputed that
there are messages in his drawings about his magical philosophy.
One particular picture of Mrs. Patterson has reportedly been
seen to move; the eyes opening and closing. Spare is best known
for his system of using sigils. Being an artist, he was very
visually oriented.
The system basically consists of writing down the desire,
preferably in your own magical alphabet, eliminating all
repeated letters, then forming a design of the remaining single
letters. The sigil must then be charged. There is a variety of
specific ways to do this, but the key element is to achieve a
state of "vacuity" which can be done through exhaustion, sexual
release or several other methods.
This creates a "vacuum" or "void" much like the condition
described in the introduction to this discussion, and it is
filled with the energy of the magician. The sigil, being now
charged, must be forgotten so that the sub-conscious mind may
work on it without the distractons and dissipation of energy
that the conscious mind is subject to. Spare recognized that
magic comes from the sub-conscious mind of the magician, not
some outside "spirits" or "gods".
Christopher Bray has this to say about Spare's methods in his
introduction to The Collected Works of Austin Osman Spare:
Chaos is the universal potential of creative force, which is
constantly engaged in trying to seep through the cracks of our
personal and collective realities. It is the power of
Evolution/Devolution.
Shamanism is innate within every one of us and can be
tapped if we qualify by adjusting our perception/attitude and
making our being ready to accept the spontaneous. Achieving
Gnosis, or hitting the "angle of departure of consciousness
and time", is a knack rather than a skill.
There are other methods to utilize the same concept that Spare
explains for us. Magicians since Spare have written about their
own methods and expantions of his method quite frequently in
occult magazines, mostly in Great Britain. Spare is certainly
not the first person in history to practice this sort of magic,
but he is the one who has dubbed it (appropriately), Chaos.
Austin Spare died May 15, 1956, but his magic did not die with
him. There have been select groups of magicians practicing
versions of Chaos ever since, especially in Northern England and
Germany. In the late 1970's, Ray Sherwin was editor and
publisher of a magazine called The New Equinox. Pete Carroll
was a regular contributor to the magazine, and together, due to
dissatisfaction with the magical scene in Britain at the time,
they formed the "Illuminatos Of Thanateros". They advertised in
New Equinox and a group formed. Part of the intention of the
group was to have an Order where degrees expressed attainment
rather than authority, and hierarchy beyond just organizational
requirements was non-existent.
At some point, about 1986, Ray Sherwin "excommunicated himself"
because he felt that the Order was slipping into the power
structure that he had intended to avoid with this group, and
Pete Carroll became known as the leader of "The Pact". The IOT
continues to thrive and is identified as the only international
Chaos organization to date. The IOT has also spread to America,
and has headquarters in Encino, California and Atlanta, Georgia.
There are smaller groups of Chaos practitioners, as well as
individuals practicing alone. Chaos since Spare has taken on a
life of its own. It will always continue to grow, that is its
nature. It was only natural that eventually the world of
science would begin to discover the physical principles
underlying magic, although the scientists who are making these
discoveries still do not realize that this is what they are
doing. It is interesting that they have had the wisdom to call
it chaos science...
Modern chaos science began in the 1960's when a handful of
open-minded scientists with an eye for pattern realized that
simple mathematical equations fed into a computer could model
patterns every bit as irregular and "chaotic" as a waterfall.
They were able to apply this to weather patterns, coastlines,
all sorts of natural phenomena. Particular equations would
result in pictures resembling specific types of leaves, the
possibilities were incredible. Centers and institutes were
founded to specialize in "non-linear dynamics" and "complex
systems." Natural phenomena, like the red spot of Jupiter,
could now be understood. The common catch-terms that most
people have heard by now; strange attractors, fractals, etc.,
are related to the study of turbulence in nature. There is not
room to go into these subjects in depth here, and I recommend
that those who are interested in this subject read Chaos: Making
a New Science by James Gleick and Turbulent Mirror by John
Briggs & F. David Peat.
What we are concerned with here is how all this relates to
magic. Many magicians, especially Chaos Magicians, have begun
using these terms, "fractal" and "strange attractor", in their
everyday conversations. Most of those who do this have some
understanding of the relationship between magic and this area of
science. To put it very simply, a successful magical act
causes an apparantly acausal result. In studying turbulence,
chaos scientists have realized that apparantly acausal phenomena
in nature are not only the norm, but are measurable by simple
mathematical equations. Irregularity is the stuff life is made
of. For example, in the study of heartbeat rhythms and
brain-wave patterns, irregular patterns are measured from
normally functioning organs, while steady, regular patterns
are a direct symptom of a heart attack about to occur, or an
epileptic fit. Referring back again to "virtual" photons, a
properly executed magical release of energy creates a "wave
form" (visible by Kirlian photography) around the magician
causing turbulence in the aetheric space. This turbulence will
likely cause a result, preferably as the magician has intended.
Once the energy is released, control over the phenomena is out
of the magician's hands, just as once the equation has been fed
into the computer, the design follows the path set for it.
The scientists who are working in this area would scoff at this
explanation, they have no idea that they are in the process of
discovering the physics behind magic. But then, many common
place sciences of today, chemistry for example, were once
considered to be magic. Understanding this subject requires,
besides some reading, a shift in thinking. We are trained from
an early age to think in linear terms, but nature and the chaos
within it are non-linear, and therefore require non-linear
thinking to be understood. This sounds simple, yet it reminds
me of a logic class I had in college. We were doing simple
Aristotelian syllogisms. All we had to do was to put everyday
language into equation form. It sounds simple, and it is.
However, it requires a non-linear thought process. During that
lesson over the space of a week, the class size dropped from 48
to 9 students. The computer programmers were the first to drop
out. Those of us who survived that section went on to earn high
grades in the class, but more importantly, found that we had
achieved a permanent change in our thinking processes. Our
lives were changed by that one simple shift of perspective.
Chaos science is still in the process of discovery, yet
magicians have been applying its principles for at least as long
as they have been writing about magic. Once the principles of
this science begin to take hold on the thinking process, the
magician begins to notice everything from the fractal patterns
in smoke rising from a cigarette to the patterns of success and
failure in magical workings, which leads to an understanding of
why it has succeeded or failed.
Chaos is not in itself, a system or philosophy. It is rather an
attitude that one applies to one's magic and philosophy. It is
the basis for all magic, as it is the primal creative force. A
Chaos Magician learns a variety of magical techniques, usually
as many as s/he can gain access to, but sees beyond the systems
and dogmas to the physics behind the magical force and uses
whatever methods are appealing to him/herself. Chaos does not
come with a specific Grimoire or even a prescribed set of
ethics. For this reason, it has been dubbed "left hand path" by
some who choose not to understand that which is beyond their own
chosen path. There is no set of specific spells that are
considered to be "Chaos Magic spells". A Chaos Magician will
use the same spells as those of other paths, or those of his/her
own making. Any and all methods and information are valid, the
only requirement is that it works. Mastering the role of the
sub-conscious mind in magical operations is the crux of it, and
the state called "vacuity" by Austin Osman Spare is the road to
that end. Anyone who has participated in a successful ritual
has experienced some degree of the "high" that this state
induces.
An understanding of the scientific principles behind magic does
not necessarily require a college degree in physics (although it
wouldn't hurt much, if the linear attitude drilled into the
student could be by-passed), experience in magical results will
bring the necessary understanding.
This series is directed toward the increasing numbers of people
who have been asking, "What is Chaos Magic?" It is very basic
and by no means intended to be a complete explanation of any of
the elements discussed. Many of the principles of magic must be
self-discovered, my only intent here is to try to define and
pull together the various elements associated with Chaos Magic
into an intelligible whole. For those who wish to learn more
about this subject I have prepared a suggested reading list for
the last section, however, I must emphasize that there are
always more sources than any one person knows about, so do not
limit yourself to this list. Chaos has no limits...
The Book Of Pleasure by Austin Osman Spare
The Early Work of A.O.S.
These three are collections available through TOPY.
Available from most bookstores (at least by special order):
In March this year, I was voted chairman of the Japan
Association of Art and Culture for the Disabled, an organization
founded by the "Tanpopo House", Japan's largest association for
the disabled.
In 1994, I had a book called "From Gutai to Networking"
published by Mainichi Shinbun. It was reviewed as "The Best
Book of 1994" by Professor Muroi of Yokohama International
University in the magazine Image Forum. He noted that my book
and work have been greatly influenced by the paintings and
poetry of children and the mentally and emotionally disabled.
It was then proclaimed at the symposium held at the Pompidour
Centre in Paris that I was "L'art Brut" of Japan and since then,
I have been mentioned as "L'art Brut" of Japan on a number of
occasions!
While continuing to exhibit my own work, I hope to use this
opportunity as chairman to advance research in the art and work
of the disabled. In this regard, I hope you will honour me with
your advice, ideas and opinions.
April 1995, Shozo Shimamoto
Honorary Professorship from Kyoto University of Special Education
June 1, 1995
1983 - Plans the Ryujin International Art Village in Wakayama
Prefecture, and presently continues to preside as head of the
village.
1984 - Makes "NETWORKING DECLARATION" at Gifu Prefectural Art
Museum.
1985 - Has head shaved by the head priest of Shitennoji during
the Osaka Sister City Festival. The Italian Mail Artist,
Cavellini, a guest of Mr. Shimamoto at the event, writes his
messages on Mr. Shimamoto's shaved head. Mr. Shimamoto then
begins his use of the shaved head concept for Mail Art.
Invited to the Japon Des Gardes at the Centre Georges Pompidou
and labelled "Japan's L'art Brut" at the opening day symposium.
1987 - Philippine President Aquino sends a peace message written
on a photograph of Mr. Shimamoto's shaved head.
Visits Mr. Bern Porter, one of the nuclear physicists who
invented the bomb that was dropped on Hiroshima. Mr. Porter
writes his peace message on Mr. Shimamoto's shaved head.
1990 - Goes on the 15,000 km "Sacred Run", across Europe, with
Native American Dennis Banks.
Holds the post of Principal of the Kyoto University of Special
Education Attached Campus (elementary, junior and senior high
school for the disabled). Plans and holds a symposium and
exhibition for the disabled at Osaka's Expo Park.
1991 - Plans and holds Japan's first "Art Festival for the
Disabled" at the Osaka Sea Aquarium. Article written in the
Mainichi Newspaper titled "Possibilities in Art for the
Disabled", about Mr. Shimamoto's discussion with Jean Kennedy
Smith (the sister of former U.S. President Kennedy) about the
exhibition for the disabled.
"NET-RUN-ACT II" The Sacred Run ď95 will be held this year to
commemorate the 50th anniversary of the dropping of the Atomic
Bomb, and AU will be participating through its art. They invite
to send mail art to seven locations on the course of the Sacred
Run, 3910 km across the islands of Japan: from Hokkaido to
Hiroshima and Nakasaki. Other part of this issue documents AU's
exhibition of contemporary art at Tofoa, Tonga.
1-1-10 Koshienguchi, Nishinomiya, Hyogo 663, Japan
Visual poetry magazine edited by Avelino de Araujo. This issue
features work from Fernando Aguiar, bp nichol, Décio Pignatari,
Spencer Selby, and others. Here's also a reprint of a text from
the catalogue of Arthur Bispo do Rosário's exhibition, "O
Inventario do Universo", and addresses of other publications.
R. Seridó, 486-Ap. 1106, CEP 59020-010, Natal, RN, Brasil
A single folded sheet of text and visual work from half a dozen
authors. The high point is John Weller's visual treatment of
Queen Elizabeth's face, like nine pocket-mirrors on the page.
T. Lorenc, 8 Dowding Road, Bath, Avon, BA1 6QJ, U.K.
Johan Everaer's writings about bird-watching. Also, article
about Birds & Borders mail art project by Rod Summers and Ever
Arts. They introduce Corvus monedula, Manx Shearwater, as a
symbol of freedom. Very beautiful book.
EVER ARTS, Dr.W. 28, 4317 AB Noordgouwe, The Netherlands
Thoughts written down by the U.S. poet, fleeing to old Hyèges,
in his attempt to escape the war and misery spread by America.
Brooding views from a solitary hill, a solitary fortress
(remembering "Yeats of yellow hair"), Lavelle's monologue
reflects on daily news, modern world with its false love and
false hate. He speaks of the silence of an approaching mistral
in the air, like a latent nervous tension waiting to break out
in a rage. He still believes in peace, a precious harmony of
love and hate, and sees poets as the true minds to lead the
world.
O!!Zone, 1266 Fountain View Drive, Houston, TX 77057, USA
A collection of (mostly) Autumn pictures; slow, melancholy
pieces. The calm mood of the text is confused by the cover's
collage design that suggests a prose work, but is well balanced
by two ambiguous line drawings by Beining. Edition of 55.
O!!Zone, 1266 Fountain View Drive, Houston, TX 77057, USA
Glaw's blood drawings and Segay's zaum poems.
Writes Glaw: "Die Arbeit mit Blut als Material hat für mich eine
kultische, fast eine liturgische Dimension: das Erleben der
Tötung des in die Schlachthalle geführten Tieres; das Auffangen
des noch warmen Blutes in einem Gefäá aus Glas; die Vorbereitung
auf den Malprozeá durch einen Akt innerer Konzentrierung auf
Blut und Bild; die ersten Blutspuren auf wiáem Grund, gleichsam
eine Transformation des Blutes als Lebens- und Leidenssubstanz
durch den Tod hindurch zu einem neuen Leben."
Introduction by Prof. Gerald Janecek.
Xerox booklet of text illustrated with mandala-like circular
collages of repeated faces and limbs, small monoprint Rorschach
patterns, and portrait photographs. The slightly overdone
graphic look is smoothed by the ingenious assembly of the
booklet: it can be read as a double book. Maybe the result
could have been more powerful, had she used just one graphic
technique, as this combination is little too overdone and
doesn't suit well with the mixed mood of aggression and
melancholy of the text itself. "Torture me, exhortations in the
making and out of her throat, screams, loaded with rapidity,
shaking backwards and forwards - teeth between. Blood rushing
down onto her hands."
Paula Gabrielle Titterton, 32, Vernon Avenue, Audley,
Stoke-On-Trent, Staffordshire, ST7 8EF, England
Material from an interactive fax project between John Fowler,
Reid Wood, and Karl Young. Though this booklet reproduces only
a small selection of fax works received and transmitted by Wood,
one can sense the mutating process of the project itself, as the
images and words are transformed and degenerated in continual
transmissions
Reid Wood, State Of Being, 271 Elm St., Oberlin, OH 44074, USA
Booklet documenting Vermeulen's visit to the Standing Stones of
Callanish on isle of Lewis & Harris, Scotland. "Back in
Stornoway, i did a serial of 11 sketches, one after the other,
so profound was the impact of the landscape in my mind. The
patterns of rocks, how i saw & read the signs in the scattered
stones mixed themselves with the patterns of the wall paper in
the room of the Thorleeguesthouse." Later, in Belgium, he
reworked these sketches and added some text to them. Other part
of this booklet reproduces 10 sound-drawings by rap poet Jacques
Bernimolin. "He was a chemist & pharmacist and was not afraid
to follow the same paths as Henri Michaud did (cfr. connaissance
par les gouffres)."
Lingua & Littera Editions. Bld. Ad. Max 83/b4, 1000 Brussells,
Belgium
A collection of Segay's visual "cellular poems" co-worked &
mutated by his correspondence art friends. Rea Nikonova mixes
Segay's cells with her architectural music, while other pages
reproduce Crozier's cut-up drawings, and handwriting by Bertola
and Bennett.
Serge Segay, Sverdlova 175, 353660 Yeisk, Russia
Edward Mortimer, Quinton Hill, Mount Street, Cleckheaton, West
Yorkshire, BD19 3QD, England
Catalogue of an exhibition of Máté's graphic work, from 1969 to
1993. (Electrographics, enamelled pictures, photograms, wire
brush and carbon ironing works.) "Some of my electrographic
pictures can be seen in Spain (Cuenca) the only electrographic
Museum existing in the world. In the same year in 1991, I
organised and arranged for an International Electrographic
Exhibition in Bonyhád. The electrographic pictures were sent
through telefax from my friends and I enlarged, framed them and
were hanging by the wall ready for the exhibition in the
afternoon. ... I'm a person who is really interested in
experiments and in newly introduced technics. I'm searching for
and with my arts I would like to show what sort of natural
relationships exist among different objects, shapes, and their
occurrances - the appearance of material differs but their
appearance forms are assimilated."
Máté Guyla, H-7150 Bonyhád, Alkotmány u. 39, Hungary
Catalogue from an exhibition of artist's books by group 7
Artistas 7 (Gabriel Ramos García, José Francisco González,
Inmaculada López Vílchez, Maribel L. Perea Retamar, Luis Javier
Sánchez Ruiz, José Miguel Fuentes Martin, and Ángel
SanzMontero). Each artist's books are introduced with colour
photographs. To mention some of the most interesting works:
González's paintings in boxes ("De Ali-Bey a Bowles", seven
overpainted photographs from Tanger); Vilchez's tiny domino
books; Retamar's woven textile book scroll; Martín's totem-book;
dreamy sequence of classical David as homunculus in a test tube,
and "Libros de viajes", automobile-book installation by
SanzMontero.
The scheme of the exhibition follows a curious numerological
formula: one artist presents one work (consisting of one, three,
and five books), four artists present three works, and two
artists present five works, totalling 23 works by seven artists.
The catalogue includes also descriptions of book as an artistic
medium, a long introduction by Ignacio Henares Cuéllar (he
addresses artist's book as a post-Gutenbergian turn to
handicraft and credits Marcel Duchamp as the initiator of
artist's book in contemporary art), a brief bibliography and a
list of artist's books exhibitions in Spain.
The general realization of this book is brilliant.
La Compania, c/. San Antonio, 13, Cogollos Vega, 18197, Granada,
Spain
Cafe Botilleria Manuela, c/ San Vicente Ferrer, 29, Madrid
Please send me the thread. (Tape, cord, rope, etc. ...
everykind is ok.) The thread that you send me put decoration on
myself body, take a photo and I shall send you the photo.
Reika Yamamoto, 4-7-7 Eirakuso Toyonaka, Osaka 560, Japan
Please send me an idea of Swim wear which you imagine, the swim
wear that you want wear this summer, or of your favorite.
Illustration, Photograph, Collage and any kind is OK.
Documentation (with photo) to all. No deadline.
Junko Ohmae, 2-1-5-102 Hata Ikeda City, Osaka 563, Japan
200 anni fa, il 26 agosto, moriva il conte di Cagliostro,
sigolare e controversa personalit… di primo piano nella sua
epoca e tuttora figura di riferimento in ambiti di interesse
esoterico. Rimase per quattro anni rinchiuso nella cella detta
del "pozzetto" nel forte di S. Leo, allora carcere pontificio,
senza mai uscirne fino alla morte. Nello stesso spazio, e nei
locali attigui, gli artisti Alessandro Benfenati, Marcello
Diotallevi, Ruggero Maggi, Paolo Pasetto, Gian Paolo Roffi,
realizzeranno dal 26 agosto al 16 settembre un progetto di
installazioni denominato "QUINTESSENZE".
E "quintessenziali" dovranno anche essere i messaggi del
progetto fax-art collegato all'esposizione: sei infatti invitato
a spedire via fax un tuo intervento poetico, visivo e/o verbale,
che illustri la tua personale visione riguardo la vitale
necessit… di liberarsi dalla "prigione" delle costrizioni al
fine di raggiungere una verit… essenziale.
L'intervallo di tempo entro cui effettuare l'invio sar… dalle
ore 9.00 alle ore 19.00 del giorno dell'inaugurazione, il 26
agosto 1995, al numero 0039 541/916164. Tutti i lavori verranno
esposti in un locale all'interno del forte. A tutti une
successiva documentazione.
Gli artisti
Art Department - Auburn University - Auburn, Alabama 36849 -
U.S.A
Mono Production / a new mail art show based on artist response
The call: A new mail art show on issues of printmaking/painting
exploring the multiple in terms of "gesture", monoprint,
monotype and the "unique" in terms of content, relevance, value
and worth.
All entries exhibited. No works returned. Format - 8 1/2" x
11" (20.3 cm x 25.4 cm). An additional 8 1/2" x 11" sheet of
explanation, critique, written statement of word/words may
accompany each entry (not necessary but invited/encouraged).
No fee. No work accepted after December 31, 1995.
Spring 1996 Exhibit in Auburn, Alabama, U.S.A. Precise dates
for the exhibition, place and/or additional sponsors pending
artist response. Documentation furnished to all exhibitors.
Contact:
Conrad Ross, Art Department, Auburn University, Auburn, AL 26849,
U.S.A.
by e-mail to: rosscon@mail.auburn.edu or fax: 334 844-4024
Thema: eine Pflanzensammlung
Grösse: A4; bei Objekten höhe max. 2 cm
Technik: frei
Material: frei (Grafik, Foto, Objekt, Poesie, Collage, Natur -
alles ist möglich)
Sende: 100 Exemplare signiert & numeriert (1-100)
Nur Originale / keine Kopien (auáer bei Poesie)
Einsendeschluss: 31. Juli 1995
Jeder Teilnehmer erhält ein Portfolio in Form eines Herbariums
mit allen Einsendungen und Dok.
Hans Hess, Neuanbau 5, 08340 Schwarzenberg, Germany
Magazine is an artist-magazine with original contributions for
exchange and communication for all networker mail-artists and
visual-poetry authors. Theme: il Diabolo. The works are to be
sent to:
Ornella Garbin, viale Marche, 40, 30093 Cologno Monzese (MI),
Italy
Please, 30 copies.
950822 Ficus
Here's your opportunity to become part of the new media realm of
"cyberstamps." The Artistamp Gallery website
(http://mmm.dartmouth.edu/pages/user/cjkid/ArtistampGallery)
at Dartmouth College is hosting a mail art show. Theme is
"cyberstamps"
Deadline: November 1, 1995. Work Size: Exactly 1 1/2" wide by 2"
length. No Fees.
All work in color, preferably bold design. Text must be bold. No
rejections (except imposed deadline) No work returned. Will
accept all mail art and emailart cyberstamps. NO, YOU DON'T HAVE
TO OWN A PC TO PARTICIPATE. If sending via email, encode visual
images in GIF Format Only and send to:
(Cathryn.L.Welch@dartmouth.edu).
If sending via snail mail address to:
Cyberstamps, PO Box 370, Etna, NH 03750-0370.
Documentation will appear on the World Wide Web.
Copyright (c) 1995 by J. Lehmus. All individual works Copyright
(c) 1995 by their respective authors. All further rights to
works belong to the authors and revert to the authors on
publication.
GLOS_.TXT - ASCII text
GLOS_.HTML - Hypertext version for WWW
http://www.cute.fi/~jlehmus/index.html
http://www.phantom.com/~grist
Contents
Communication Irrationalism
Acknowledgements
Forward!
After a fragment of Bachylides, by Karl Young
two poems, by Patrick Mullins
From 10380 Thu Sep 7 20:47:43 1995, by J. Lehmus
"MailArtEmailArt", by Crackerjack Kid/Chuck Welch
Cyberstamps: A Neologism, by Crackerjack Kid/Chuck Welch
Aimless Wandering: Chuang Tzu's Chaos Linguistics, by Hakim Bey
Defining Chaos, by Mark Chao
Communication Irrationalism
CI is an anti-organization devoted to experimenting with
communication and mutations of information.
in*for*ma*tion, ... n. 6. (in communication theory) an
indication of the number of possible choices of messages,
expressible as the value of some monotonic function of
the number of choices, usually log to the base 2. 7.
Computer Technol. any data that can be coded for
processing by a computer or similar device {also in a
biological sense}. [ME: a forming of the mind < ML, L:
idea, conception]
Acknowledgements
learn to fly, by Guido Vermeulen is from his "Greetings from
Lewis & Harris" cut-ups.
_____________________________________________________________________________
Forward!
You are here.
jlehmus@cute.fi
Editor
émail ombrant, a technique of ceramic decoration in
which a transparent glaze is laid over an intanglio design to produce an
illusion of depth.
Angel's Feathers Whisper
whose primary esthetic strategy
eradicated any trace of
Crucifixion
bird's eye view
suited to a discussion of mirrored rooms
utter primal cries as
preoccupation
- not exactly a surprise
its war-traumatized parents
think of the rooms as the inside of his head
Karl Young
D G
E E I
A D R P R
N G A T L
C E Y H S
I S S S
E A
N O O O T
T F F F
T
C W S S H
I A U L E
T T N E
Y E L E L
R I P O
G O
H M
T S
breathe
still
skin
ice
sheets
-----
borderline
home
cotton
smell
sea
when
From 10380 Thu Sep 7 20:47:43 1995
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From: Jukka Lehmus
Message-Id: <199509071747.UAA11768@cute.cute.fi>
Subject: Such
To: Bliss, far@medinah.atc.ucarb.com
Date: Thu, 7 Sep 1995 20:47:28 +7516517 (EET DST)
X-Mailer: ELM [version 2.4 PL22]
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1st State:
Is statelessness
statelessness in cyberspace
state of CyberNETics
There are no control processes
no copyrights
Perceive parallel infoflows
imagine flux between mailstream and cyberflow
infoflow is perpetual evolution
is everchangeable
is interchangable
like intermedia
the spaces between media
are inner formless
like a flooding mailstream
mail art merged with e mail
as
emailart
as
networking
currents
infoflow
emailart (e 'mal' art) n. a. electronic
mail art automatically passed
through computer networks and/or
via modems over common-carrier
lines. Contrast snail-mail, paper-net,
voice-net. 2. vt. To send electronic
mail art. 3. OED listing as "embossed
(with a raised pattern) or arranged
in a network." 4. 1480 A.D. email usage :
A word derived from French "emmailleure"
NETWORK!
The moment has come to declare
mail art has a little to do with the mailed message
and a lot to do with messengers
Letting go is a radical act
The international post is not the medium
The internet is not the medium
If artists control mediums, ie. sculpture, painting, etc.
How does anybody control mailflow?
Do artists rule postal rates?
And who controls cyberspace?
(See 3rdSt)
Mail artists "control" their work before it is mailed
"Most (mail) artists and the public seem to have lost themselves in the
game.
They have come to think that making Mail Art means producing postcards"
(U. Carrion quoted in 1983)
therefore...
mail art is emailart, sometimes
emailart is mail art, sometimes
Crackerjack Kid/Chuck Welch
1: In cyberspace:
1.1) Cyberstamps are stamps
spirit to matter
Cyberstamps materialize
random access
Cyberstamps are artiststamps in cyberspace
Cyberstamps are electronic bits and bytes, cancelled, altered,
downloaded and uploaded, scanned, and faxed - cyberstamps are
processed, exchanged, bartered, digitized, encoded, decoded,
detourned, and layered.
Lick a cyberstamp?
Tear a cyberstamp?
Perf a cyberstamp?
Print a cyberstamp?
Why not?
perform
in
cyberia.
Lick
and
Let
Live
Artistamps: faux post
Cyberstamps: faux post sublime
Neither long for realms of real.
Definitive posts
Commemorative posts
Revenue issues
are
bourse
and
purse
eschew
Perforation
nubs
are
hacker
nerds
What is authenticity?
Are stamps like mirror?
Which is genuine?
Which is error, freak, oddity?
Who holds mirrors?
Artist's glass and tong
hinge the tongue
stickless stamps
no gum to
flame the
fat
caw
What is authentic value?
good?
very good?
excellent?
superb?
Centered image very fine in catalogues by scotty dogs
shifting
counterfeit blackjacks
upside down jennys
yellow errors and hybrid freaks
cybersnakes, virustamps, hyperstamps
strike in coils
lurk in strips,
hang in pairs
spit
saliva
lick
at
own
risk!
BEWARE!
leering blackholes
browsers are voyeurs
servers are predatory
It is the realm of imagination that governs the unorthodox,
ephemeral
aesthetic of artistamps created by mail artists and emailartists.
To be continued
as concept
as process
as all ways,
cyberstamps
Telecopying in the Eternal Netland
THE WORLD IS A FAX-VILLAGE. After a. the telegram and mailgram,
b. the telephone and telex, there is c. the facsimile or
telefax. Artefax is more related to telephone(-art) than to
mail(-art). Networking or (tele-)communication art is the
lowest common denominator.
Hakim Bey
Aimless Wandering - Chuang Tzu's Chaos Linguistics
NOTE. Suggested method for reading the text: extensive
quotations from "Chuang Tzu" (translations by A.C. Graham and
Burton Watson) are placed as Appendices
after the main essay.
You might want to read them before reading the essay, and then
refer back to them while reading the essay, when they're
referred to in the text.
The bait is the means to get the fish where you want it, catch
the fish and you forget the bait. The snare is the means to get
the rabbit where you want it, catch the rabbit and you forget
the snare. Words are the means to get the idea where you want
it, catch on to the idea and you forget about the words. Where
shall I find a man who forgets about words, and have a word with
him?
Does Taoism possess a "metaphysics"?
To illustrate this chaos-ontology we could do worse than
investigate Chuang Tzu's take on language.
In what is neither speech nor silence
May discussion find its ultimate
in unlike shapes they abdicate in turn,
with ends and starts as in a ring
none grasps where to mark the grades,
call it the Potter's Wheel of Heaven
Words are like wind and water.
CHUANG TZU
(Burton Watson trans., p. 57)
In religious Taoism the deity of automatic or "spirit"-writing,
Tzu-Ku-Shen, is also the goddess of the latrine 11 - thus
calling up the image of magical language as a kind of caca-phony or
defecatory chaos which somehow manages to convey meaning -
(reminiscent of the paradox known to Information Theory in which
"noise" can be "richer" in "information" than certain ordered
codes). In time Tzu Ku came to preside over a panoply or
Immortals who wield the magic inkbrush of "flying phoenix"
through human mediums. Usually women, as in western
spiritualism, they act as amanuensis to the spooks, and have
transmitted to everything from garbage to canonical scripture.
(Mao Shan Taoism was founded in this way, by two mediums
channeling a dead woman sage under the influence of hemp
incense.) An 11th century author named Shen Ku describes the
process under the evocative title Dream Torrent Essays - a
sweeping away of daylight consciousness in a wave of hypnogogia.
APPENDIX A - Kuo Hsiang
APPENDIX B
Other comes out from 'it,'
'it' likewise goes by 'other',
simultaneously with being alive one dies,
the meaning is not the meaning,
a horse is not a horse
APPENDIX C - The "Know-little" Dialogue
APPENDIX D
In unlike shapes the abdicate in turn,
With ends and starts as on a ring.
None grasps where to mark the grades.
Call it the "Potter's Wheel of Heaven.
In what is neither speech nor silence
^
May discussion find its ultimate.
APPENDIX E
APPENDIX F (B. Watson trans., p. 95)
FOOTNOTES:
_____________________________________________________________________________
Mark Chao
Defining Chaos
Introduction
To keep it simple, let us confine our example to just two
electrons, the pointlike carriers of negative charge. Let us
say they are a part of the solar wind - beta particles, as it
were - streaming out from the sun at thousands of miles a
second. Say that these two came close enough that their
negative charges interact, causing them to repel one another.
How do they accomplish this change in momentum?
Austin Osman Spare - some history
The Magic of Austin Osman Spare
So in his art and writing, Spare is putting us in the mood; or
showing by example what attitude we need to adopt to approach
the "angle of departure of consciousness" in order to enter the
infinite. What pitch of consciousness we need to gain success.
One must beware making dogma, for Spare went to great pains to
exclude it as much as possible to achieve success in his magic;
however a number of basic assumptions underpin chaos magic.
Chaos since A.O.S.
Chaos Science
Defining Chaos Magic
For Further Reading:
Anathema Of Zos by Austin Osman Spare
A Book Of Satyrs by Austin Osman Spare
Images and Oracles of Austin Osman Spare by Kenneth Grant
Excess Spare
Stations In Time
Chaos: making a new science by James Gleick
Turbulent Mirror by John Briggs & F. David Peat
Liber Null & Psychonaut by Peter J. Carroll
Practical Sigil Magick by Frater U.D.
News
Shozo Shimamoto Voted Chairman of the Japan Association of Art
and Culture for the Disabled
__________________________________________
Shozo Shimamoto, presently a professor at the Takarazuka
University of Art and Design, receives an:
Research and announcements during his tenure as professor at the
Kyoto University of Special Education:
_____________________________________________________________________________
Received publications
ART UNIDENTIFIED 133
1995
Tel. 0798661893 / Fax. 0798645723
__________________________________________
Poezine III / 8
1995
Tel. / Fax. (084) 222-5428
__________________________________________
Something 3
June 1995
__________________________________________
een boomkruiper op het malieveld
1995
__________________________________________
Geoffrey Lavelle: An Expatriate's Sketchbook
Graffiti Petals/O!!Zone, 1994
ISBN 1-884185-05-3
Tu Fu drifted through time
on ancient China's mystical rivers and lakes
that probably haven't changed, though history takes
a woeful toll on culture,
art and even the colorful building facades
that decorate life. He survived, and I'll
outlive my worst mistakes
Only creative hate (as a positive force)
can free our bodies and minds to concentrate
on real love.
__________________________________________
Guy R. Beining: 100 Haiku Selected from a Decade (1982-1991)
Codex Editions/O!!Zone, 1993
ISBN 1-884185-00-2
A paler self
under lens
of rain.
A butcher senses
the wisdom
of bones.
__________________________________________
Joh. W. Glaw / Serge Segay: Blut Poesie
Edition d'oro, 1992
__________________________________________
Paula Gabrielle Titterton: Fylgja
1995
__________________________________________
AN OU EAR ME ?
State of Being Press, 1994
__________________________________________
Guido Vermeulen: Greetings from Lewis & Harris / Carte de
non-identité en visite...
Lingua & Littera Editions, 1994
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Serge Segay: with help of Carla Bertola, Rea Nikonova, John M.
Bennett, Alberto Vitacchio, Robin Crozier, J. Lehmus, Mark
Corotto
Can editions of Serge Segay
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CATALOGUES:
Edward Mortimer
Jan van Eyck Akademie
Maastricht, the Netherlands
1992
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Máté Guyla Kiállítása
Tüautzzománcképek, elektrografikák
Szombathelyi Képtár
1993. Június 10 - Július 4.
1993
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Juegos alrededor del libro - 23 obras para 7 artistas
Universidad de Granada et al., 1994
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Sociedad Limitada
Exposicion de poesia visual
Julián Alonso, Nel Amaro, José Luis Campal, Rafael
Marín, Yolanda Pérez Herreras, J. Seafree
Cafe Manuela, Madrid
1995
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Announcements
THREAD - NETWORKING
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Art of Swim Wear
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QUINTESSENZE
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MONO/PROD
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HERBARIUM
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COLLAGE
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Those little arrows I invented in your minds for what is
formally called a dipole, don't ignore each other. They align
in reverse like a bunch of little soixante neufs and one can
grab one partner and turn the arrow and the other partner will
follow [not in lockstep but there will be fooling or following
and one can use computational chemistry to model it] and it's
not just plain old "69"'s but it more closely approximates
menage a huit's or some such larger array and the partners of
one daisy chain are trading with others and the group size is
not fixed and the net result is that there is communication of
orientation [where does YOUR arrow point?] from one molecule,
through its nearest neighbors, to the far reaches of all things
are connected to each other. So I can shout in one corner of
the bottle [shout, twist an arrow, move a molecule of agave
flavour essence [tch! we weren't talking about anything but
water and ethanol, but little arrows, but numbers, but the
number 10**24 and though everything is connected to everything,
we [WE] can't predict tomorrow's weather too well or very well
because of... well, we call it chaos, the intrusion of chaos
into our life or we intrude our organizing principle,
information want's to be free, I want to know everything, kill
god and fuck Gaia or whatever, but we can predict that weather
will not include tomorrow "Tornados with increasing incidence of
volcanic eruptions and maybe even the sun will go supernova and
it's a lot less likely that all will collapse back into a black
hole from one side of our Milky Way Galaxy [wouldn't a bit of
chocolate go great right now?] to the other so I'm selling black
hole insurance, authorized by Courtney Love Gobain, for the
absurdly [low] price of your soul signed here in your blood that
you will obey the laws of nature and nature's god until you die
or dei which ever comes first and for the first imaginary number
of people to call me this morning or last night and take effect
of this offer, I'm throwing in free insurance against collapse
of our galactic cluster as well as a set of steak knives for
those registered with the department of redundancy department as
vegans or vegetarians and who are not simultaneously registered
with the vendetta bureau as having a hard on to kill a vampire.
And if you can remember all of that, then YOU DESERVE to know at
least one more, clearly divergent place that these words can be
at one time. And that is in the receptacle department. This is
a place which has been created by satan, master of freezing
change and fearer of anything he does not control, to keep a
record of everything and so protect it that not even the next
contraction [we're down to every second now and this document is
nearly birthed] the next Gnab as it were, will erase it. Graven
images, toenail clippings the home of lost keys and chances all
those things you can't find, HE has them, safe and ready to
spring out where they can do good do god, the coathangers that
keep disappearing and then you find a bundle of a goodly mein at
a yard sale for only a quarter, you can't resist them, they call
out to you, YOU MUST RESIST, those coathangers contain the
essence of evil, I want you to go to your closets and grasp all
the coathangers firmly and in a clear voice say, SATAN GET THEE
HENCE! and than proceed to your front yard and THROW not drop,
THROW all of your EVIL COATHANGERS on the good earth where they
will lose their charge of evil in the bosom of Gaia [still
dripping from the Rogering I gave her back up there in the text]
and you are then abjured and conjured to take a picture of these
NO LONGER EVIL coathangers lying about your yard and send that
picture to your local man of the cloth with a letter explaining
that he can now retire and get a real job and carry some of the
burden of supporting the welfare class and I FURTHER ABJURE YOU
to send me also a picture of your product your CLEANED
COATHANGERS in your yard or on the sidewalk outside of your
apartment or in the hallway outside of your padded room or in
the aisle separating your cell from the now very suspicious
guard and that picture or other sending you will send me as a
love offering shall be included in a commemorative object and it
shall be called good and it shall be distributed to each and
every alike of those good persons who send ME THEIR PICTUREDS
and their loved COATHANGERS and the spiritual nature of his and
her shall be pictured therein also and we wlll REJOYCE in the
fulsomeness of the age and we shall crown the jewel in the loaf
and the mule and the farmer's daughter shall lie down together
and in time shall come a sign on ye, the blackguarding of a
postle or in a trice, whosoever bleeveth in TRANSMOG shall be
reborn in another age as the least of gnats buzzing a silurian's
hemorrhoid as were created in great hot water, AMen and Hose
Anna for me willya
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+---oOO-(_)-OOo-----------------------------------------
| strangulensis Research Labs language poetry
| Ficus strangulensis, prop Otherstream art
| Rt 6 Box 138 objet's d'mail arte
| Charleston, WV 25311 USA recorded words/noize
| far@medinah.atc.ucarb.com ludic spirits served
|
| TRANSMOG- a ZaumDaDa, found, surreal, poetry/aRT 'zine
| sample for your snailAddress & $1 or 3-stamp, long SASE
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"Cyberstamps" Mail Art's First World Wide Web Mail Art Show
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