Now, to come to us, you’ll ask me, ‘‘What is this you send me? What is this book’s subject? Of what thing have you deemed me worthy?’’ And I answer that I bring you the gift of an Ass: I present you the Ass that will do honor to you, will increase your rank, will place you in the book of eternity. It doesn’t cost you anything to acquire it from me and have it for your own; it won’t cost you anything to maintain it, because it doesn’t eat, doesn’t drink, doesn’t dirty the house. It will be yours eternally, and will last longer than your miter, purple robe, cope, mule, and life—as, without much discussion, you and others may perceive. I have no doubt here, my most reverend monsignor, that the gift of the ass will not be unrewarding to your prudence and piety: I do not say this by reason derived from the custom of presenting great masters not only with a gem, a diamond, a ruby, a pearl, a perfect horse, an excellent vase, but also with an ape, a parrot, a monkey, an ass. And this ass, then, is necessary, exceptional, doctrinal, and not of the ordinary—! The ass of India is precious, and a papal gift in Rome; the ass of Otranto is an imperial gift in Constantinople; the ass of Sardinia is a royal gift in Naples. And the kabbalistic ass, which is ideal and therefore celestial—do you wish it to be less precious in whatever part of the world by whatever personage of rank, when through certain benign and lofty promises we know that one finds the terrestrial even in heaven? I am certain, then, that it will be accepted by you with the same spirit with which it is given you by me.
(Giordano Bruno – The Cabala of Pegasus)
“What lasts and passes, to be sure, is existence, but since existence is partnership in being, lasting and passing reveal something of being. Human existence is of short duration, but the being of which it partakes does not cease with existence. In existing we experience mortality; in being we experience what can be symbolized only by the negative metaphor of immortality. In our distinguishable separateness as existents we experience death; in our partnership in being we experience life. But here again we reach the limits that are set by the perspective of participation, for lasting and passing are properties of being and existence as they appear to us in the perspective of our existence; as soon as we try to objectify them we lose even what we have. If we try to explore the mystery of passing as if death were a thing, we shall not find anything but the nothing that makes us shudder with anxiety from the bottom of existence. If we try to explore the mystery of lasting as if life were a thing, we shall not find life eternal but lose ourselves in the imagery of immortal gods, of paradisiacal or Olympian existence. From the attempts at exploration we are thrown back into the consciousness of essential ignorance. Still, we “know” something. We experience our own lasting in existence, passing as it is, as well as the hierarchy of lasting; and in these experiences existence becomes transparent, revealing something of the mystery of being, of the mystery in which it participates though it does not know what it is. Attunement, therefore, will be the state of existence when it hearkens to that which is lasting in being, when it maintains a tension of awareness for its partial revelations in the order of society and the world, when it listens attentively to the silent voices of conscience and grace in human existence itself. We are thrown into and out of existence without knowing the Why or the How, but while in it we know that we are of the being to which we return. From this knowledge flows the experience of obligation, for though this being, entrusted to our partial management in existence while it lasts and passes, may be gained by attunement, it may also be lost by default. Hence the anxiety of existence is more than a fear of death in the sense of biological extinction; it is the profounder horror of losing, with the passing of existence, the slender foothold in the partnership of being that we experience as ours while existence lasts. In existence we act our role in the greater play of the divine being that enters passing existence in order to redeem precarious being for eternity.”
(Order & History Vol 1)
PROSE LEVEL…TOO BEAUTIFUL
Also reminds me of Dan’s poem Big Red.
“We move in a charmed community where everything that meets us has force and will and feelings, where animals and plants can be men and gods, where men can be divine and gods are kings, where the feathery morning sky is the falcon Horus and the Sun and Moon are his eyes, where the underground sameness of being is a conductor for the magical currents of good or evil that will subterraneously reach the superficially unreachable partner, where things are the same and not the same, and can change into each other”
(Order & History Vol 1)
Sheldon Lu’s work From Historicity to Fictionality: The Chinese Poetics of Narrative, gives a detailed account of the notion of fiction and how full-blown fiction emerged through dynastic history and up to modern times. Although there is no exact term in the Chinese language that directly corresponds with the Western notion of fiction, Lu believes ‘history,’ shi 史, to be the closest term for the Western concept of ‘narrative.’ Historical writings in the Chinese tradition—broadly conceived to include both official and unofficial history—differ in that they are not simply based on factual events, but rather encompasses writings about events that may not be true, in a factual sense. Lu describes how Chinese notions of fiction do not imply that the author fabricated the events, and further explains how the narratives interweave fact and fantasy to present an ambiguity of the truth.
Meade, S. A. (2014). Uncovering editorial voices : an analysis of the dog stories in the Taiping guangji
(T). University of British Columbia. Retrieved from https://open.library.ubc.ca/cIRcle/collections/24/items/1.0166877
(Original work published 2014)