17.9.14

I See Myself: David Lynch on Eraserhead

From interviews conducted by Chris Rodley
Working the night shift: Cast and crew members of David Lynch's Eraserhead
An excerpt from Chris Rodley's wonderful book, Lynch on Lynch, quoted by Criterion Collection:
Eraserhead took five years to complete. You must have been completely dedicated to the film to sustain both the project and your own enthusiasm over such an extended production period. What was it about the idea that you loved?

It was the world. In my mind, it was a world between a factory and a factory neighborhood. A little, unknown, twisted, almost silent lost spot where little details and little torments existed. And people were struggling in darkness. They’re living in those fringelands, and they’re the people I really love. Henry’s definitely one of those people. They kind of get lost in time. They’re either working in a factory or fiddling with something or other. It’s a world that’s neither here nor there. It came out of the air in Philadelphia. I always say it’s my Philadelphia Story. It just doesn’t have Jimmy Stewart in it!

I could be on the set at night, and I would imagine the whole world around it. I imagined walking out, and there were very few cars—there might be one far away, but in the shadows—and very few people. And the lights in the windows would be really dim, and there would be no movement in the window, and the coffee shop would be empty except for one person who didn’t speak properly. It was just like a mood. The life in that world . . . there was nothing like it. Things go so fast when you’re making a movie now that you’re not able to give the world enough—what it deserves. It wants to be lived in a little bit; it’s got so much to offer, and you’re going just a little too fast. It’s just sad.

When he reviewed Blue Velvet, novelist J. G. Ballard said that the film was “like The Wizard of Oz reshot with a script by Franz Kafka and decor by Francis Bacon.” Kafka certainly comes to mind in Eraserhead. Do you like his work?

Yeah. The one artist that I feel could be my brother—and I almost don’t like saying it, because the reaction is always, “Yeah, you and everybody else”—is Franz Kafka. I really dig him a lot. Some of his things are the most thrilling combos of words I have ever read. If Kafka wrote a crime picture, I’d be there. I’d like to direct that for sure.

In a way, Henry is akin to Josef K in Kafka’s The Trial—a man by turns bemused and alarmed by what is happening to him.

Henry is very sure that something is happening, but he doesn’t understand it at all. He watches things very, very carefully because he’s trying to figure them out. He might study the corner of that pie container just because it’s in his line of sight, and he might wonder why he sat where he did to have that be there like that. Everything is new. It might not be frightening to him, but it could be a key to something. Everything should be looked at. There could be clues in it.

There seems to be little differentiation between the outside and the inside in Eraserhead—something that becomes much more pronounced later in Twin Peaks. Views through windows are of brick walls, and although the sounds might be different, it’s mostly just as noisy inside Henry’s apartment block as it is in the world outside. The feeling is of no letting up. There’s a constant . . .

Pressure. Well, again, it’s industry and different things going on—a lot of it unseen but heard. But to me, even though there was plenty of ambiguous torment in Henry, his apartment—actually, his room—was, you know, fairly cozy. It was just this one little place he had to mull things over. The anxiety doesn’t let up, but it doesn’t really let up for anybody. Pressure is, you know, always building. In a way, I’d like to live in Henry’s apartment, and be around there. I love Hitchcock’s Rear Window because it has such a mood, and even though I know what’s going to happen, I love being in that room and feeling that time. It’s like I can smell it.

How did Eraserhead come about?

Well, fate stepped in again and was really smiling on me. The Center [the American Film Institute’s Center for Advanced Film Studies] was completely chaotic and disorganized, which was great. And you quickly learned that if you were going to get something done, you would have to do it yourself. They wanted to let people do their thing. If you could get it going, they would support it. They didn’t have any kind of real program. They ran films all day long, and you could look at them. And if there was something you wanted to see, or something somebody said you’d gotta see, you’d go up, and there it would be. It was an unbelievable screening room. Anything that was on film, they could show there. And people would get ahold of really rare prints. The chandelier would drift up into the ceiling and dim as it went. And they had the greatest projectionists!

My first year at the Center was spent rewriting a forty-five-page script I wrote called Gardenback. The whole thing unfolded from this painting I’d done. The script had a story, in my mind, and it had what some people could call a “monster” in it. When you look at a girl, something crosses from her to you. And in this story, that something is an insect.

Well, a couple of things happened. Caleb Deschanel read this script, and he called me up and said he loved it. He was a fellow at the Center and a director of photography. He said he wanted to shoot it. And that was really great with me. I’d worked with Caleb on a film he was shooting for a guy named Gil Dennis. They wanted a snake to crawl between the wall and the wallpaper in this thing, so I built this snake and this rig and did this thing for Gil. It didn’t work out real well, but it was okay. So Caleb was telling me about this producer over at Fox who was ready to do a series of low-budget horror films. This guy was a sort of friend of his, and he wanted my permission to show him Gardenback.

Frank Daniel—who was the dean of the Czechoslovakian film school—was by far the best teacher I ever had. Just a great, great teacher. Unbelievable! I never really liked teachers, but I liked Frank because he wasn’t a teacher, in a way. He just talked. And he loved cinema, and he knew everything about it. Frank was always trying to talk to me about Gardenback, but I wasn’t, you know, talking. So one day, Caleb and Frank and I went to see this guy at Fox. And this guy said, “Look, I want to give you fifty thousand dollars to make this movie. Caleb will shoot it, and it’ll be a labor of love—you’ll get everybody in there to do stuff for nothing.” But he said, “It’s only forty-five pages. You gotta make it 115 or 110 pages—it’s gotta be a feature script.” And this, like, hurt my head! “What does he mean?”

So Frank tried to explain to me. He said things like, “You have to have these scenes between the people. And they have to talk. You should think about some dialogue.” And I still didn’t know what he was really on about. “What are they gonna say?” I said. And so [laughs] we started having these weekly meetings that were like an experiment, because I really didn’t know what they were getting at. And I was curious to see what they were going to say to me. Eventually, a script got written. Gil Dennis was a writer and would come into the meetings. And Toni Vellani [codirector of the Center] would sit in on these meetings too. So they would all talk to me, and I’d go home and try to write these things.

What I wrote was pretty much worthless, but something happened inside me about structure, about scenes. And I don’t even know what it was, but it sort of percolated down and became part of me. But the script was pretty much worthless. I knew I’d just watered it down. It was way more normal to me. The bits I liked were there, but they were interspersed with all this other stuff. And now it was the end of the first year, and there I was with this thing.

On the first day of the second year, the old fellows came in and met the new fellows. And at the end of this meeting, they assigned different groups to different places to kick off the new year. And I was assigned to a first-year group. In my mind, this was a humiliating thing, and I didn’t understand it. So I got really, really upset. All this frustration came out, and I stormed up to Frank Daniel, and I screamed at him. I just barged in and told him, “I’m outta here. I quit.” I went and told Alan [Splet]. I said, “I’m outta here!” He says, “I’m going with you,” because he was fed up too, and we both stormed out of the place. We went down to Hamburger Hamlet and just sat there drinking coffee. It was over.

I finally went home, and Peggy [Lynch’s wife] said, “What the hell’s going on? They’ve been calling every ten minutes!” And I said, “I quit.” And she said, “Well, they want to see you.” So I calmed down, and the next day I went up, just basically to hear what they had to say. And Frank said, “We must be doing something wrong, because you’re one of our favorite people and you’re upset. What do you want to do?” And I said, “Well, I sure don’t wanna do this piece a shit Gardenback now—it’s wrecked!” And he said, “What do you want to do?” And I said, “I want to do Eraserhead.” And he said, “Okay, do Eraserhead then.”

So you already had the idea ready to go?

I had this twenty-one-page script. And they said, “It’s twenty-one pages,” and Toni or somebody said, “It’s a twenty-one-minute film.” And I said, “Well . . . er . . . I think it’s going to be longer than that.” So they elected it to be a forty-two-minute film. But the beautiful thing—because they were now feeling a little bit guilty—was that I was able to go to the equipment shed. My friend David Khasky was in charge of all the cameras and cables, lights, everything. And I had this Volkswagen with a four-by-eight wooden rack that held tons of stuff. Well, it was packed four or five feet tall with cables and lights. And the car was packed with camera equipment. And I’d drive down to these stables owned by the school, unload, and drive back up and get more.

The stables were down at the bottom of the mansion down Doheny Road. It was a little mansion in and of itself. It had a greenhouse and a garden shed, all made of brick, with these shingle roofs. But it was all getting old and funny. It had garages and a hayloft, a big L-shaped room above the garages. It had a maid’s quarters and places above for different people who worked for Doheny, kitchens, bathrooms, like a little hotel, with a lot of other stuff around. And I got four or five rooms and the hayloft and a couple of garages.

You just laid claim to them?

Yeah. No one wanted them anyway. They were empty. So we had a camera room, a greenroom, an editing room, rooms for sets, a food room, and a bathroom. We just sort of had the run of the place. I had those stables for many years.

They knew you were there, but they just left you alone?

Yes. They didn’t know I was living there—I got divorced in my second year, and I started living there. I also stayed at Jack Nance and Catherine Coulson’s house sometimes. And Al stayed at the stables a lot. That’s another thing I had: since Al was head of the sound department, I had access to the entire mixing room, the Nagras, microphones and cables, and all the rest. And the soundman. I had everything going for me. I was doing the thing I wanted to do most of all, making films. And I practically had my own little studio.

Did you get a grant to go to the Center, or did your parents have to pay?

You have to get there, and you have to take care of yourself. My father lent me money—me and Peggy and Jennifer [Lynch’s daughter]—and Peggy’s parents helped out too.

So how were you taking care of yourself during that time?

I can’t remember what year it was in Eraserhead, but I got this paper route, and I delivered the Wall Street Journal. That’s how I supported myself. We only shot at night, and my route was at night. So at a certain point, I’d have to stop the shoot and go do the route. But I had the route down so fast that I was only gone about an hour and eight minutes. Sometimes it would be fifty-nine minutes, but I was going flat out to make the hour.

Why were you only shooting at night?

Well, you know, because it was dark! And the park department was up there during the day, so it was noisy and there were people around. At night, no one was there. And it was a nighttime film. The mood was perfect, and that is critical.

Did you now regard yourself primarily as a filmmaker?

I didn’t really think about it; I was making this film. But I always felt there were these filmmakers out there, and I wasn’t part of that. I was separate from that. I never really considered myself in the system at all. [Read More]

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28.7.14

Zadie Smith, Big Week

A short story published in The Paris Review
Zadie Smith
From Zadie Smith's 'Big Week', published in The Paris Review:
He sat in the dive bar on Sherman, looking out at his house, on the other side of the street. The panels were buckled along the porch, and deep, ugly breaches scored the white clapboard, but come spring he would fix it all up for her, repaint and reseal, whatever needed doing. That went for the oil tank, too. He would keep doing whatever was necessary around the place, because he loved her, and she still loved him—in the largest sense of that word—and people would just have to wrap their heads around that fact. [Read More]

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16.6.14

Michel Foucault on Meeting Academics

From Ethics
Michel Foucault
From Michel Foucault, Ethics
Personally I've never met any intellectuals. I've met people who write novels, others who treat the sick; people who work in economics and others who compose electronic music. I've met people who teach, people who paint, and people of whom I have never really understood what they do. But intellectuals? Never.

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19.2.14

The Essays of Schopenhauer: E-book

A selection from Parerga and Paralipomena
Screenshot from essaysofschopenhauer.com
From essaysofschopenhauer.com:
This website presents six essay extracts from Schopenhauer's last work entitled 'Parerga and Paralipomena', a collection of philosophical reflections first published in 1851. A further eighteen essays are available in both paperback and e-book formats at a small cost. This unique and comprehensive curation is a must have for anyone interested in learning more about Schopenhauer's ideas and literary style.

Schopenhauer's depth of insight into the human condition influenced a long list of famous thinkers including Friedrich Nietzsche, Richard Wagner, Ludwig Wittgenstein, Albert Einstein, Sigmund Freud, Otto Rank, Carl Jung, Joseph Campbell, Leo Tolstoy, Thomas Mann, Jorge Luis Borges, Thomas Hardy and Charles Darwin to name just a few. [Read More]

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16.2.14

Dostoyevsky: Prince Myshkin's Quietism

An excerpt from Dostoyevsky's The Idiot
Photograph: Garrod Kirkwood
From a statement expressed to Prince Myshkin in Fyodor Dostoyevsky's novel, The Idiot (translated by David McDuff):
With quietism like yours one could fill a hundred years with happiness. Whether one showed you an execution or a little finger, you would extract an equally edifying thought from both of them, and would still be content. That's the way to get on in life.
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Spinoza's Guide to Living Well

From his introduction to the Tractatus de Intellectus Emendatione
Photograph: Peter Boel
A lengthy excerpt from the introduction of Benedict de Spinoza's 'On the Improvement of the Understanding' (Tractatus de Intellectus Emendatione), an essay Schopenhauer recommended as 'the most effective means known to me for stilling the storm of the passions'. The translator is unknown:
After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire whether there might be some real good having power to communicate itself, which would affect the mind singly, to the exclusion of all else: whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness.

I say “I finally resolved,” for at first sight it seemed unwise willingly to lose hold on what was sure for the sake of something then uncertain. I could see the benefits which are acquired through fame and riches, and that I should be obliged to abandon the quest of such objects, if I seriously devoted myself to the search for something different and new. I perceived that if true happiness chanced to be placed in the former I should necessarily miss it; while if, on the other hand, it were not so placed, and I gave them my whole attention, I should equally fail.

Of the ordinary objects of men’s desires

I therefore debated whether it would not be possible to arrive at the new principle, or at any rate at a certainty concerning its existence, without changing the conduct and usual plan of my life; with this end in view I made many efforts, in vain. For the ordinary surroundings of life which are esteemed by men (as their actions testify) to be the highest good, may be classed under the three heads — Riches, Fame, and the Pleasures of Sense: with these three the mind is so absorbed that it has little power to reflect on any different good.

By sensual pleasure the mind is enthralled to the extent of quiescence, as if the supreme good were actually attained, so that it is quite incapable of thinking of any other object; when such pleasure has been gratified it is followed by extreme melancholy, whereby the mind, though not enthralled, is disturbed and dulled. The pursuit of honors and riches is likewise very absorbing, especially if such objects be sought simply for their own sake, inasmuch as they are then supposed to constitute the highest good.
Photograph: Peter Boel
In the case of fame the mind is still more absorbed, for fame is conceived as always good for its own sake, and as the ultimate end to which all actions are directed. Further, the attainment of riches and fame is not followed as in the case of sensual pleasures by repentance, but, the more we acquire, the greater is our delight, and, consequently, the more are we incited to increase both the one and the other; on the other hand, if our hopes happen to be frustrated we are plunged into the deepest sadness. Fame has the further drawback that it compels its votaries to order their lives according to the opinions of their fellow-men, shunning what they usually shun, and seeking what they usually seek.

When I saw that all these ordinary objects of desire would be obstacles in the way of a search for something different and new — nay, that they were so opposed thereto, that either they or it would have to be abandoned, I was forced to inquire which would prove the most useful to me: for, as I say, I seemed to be willingly losing hold on a sure good for the sake of something uncertain. However, after I had reflected on the matter, I came in the first place to the conclusion that by abandoning the ordinary objects of pursuit, and betaking myself to a new quest, I should be leaving a good, uncertain by reason of its own nature, as may be gathered from what has been said, for the sake of a good not uncertain in its nature (for I sought for a fixed good), but only in the possibility of its attainment.

Further reflection convinced me that if I could really get to the root of the matter I should be leaving certain evils for a certain good. I thus perceived that I was in a state of great peril, and I compelled myself to seek with all my strength for a remedy, however uncertain it might be; as a sick man struggling with a deadly disease, when he sees that death will surely be upon him unless a remedy be found, is compelled to seek a remedy with all his strength, inasmuch as his whole hope lies therein. All the objects pursued by the multitude not only bring no remedy that tends to preserve our being, but even act as hindrances, causing the death not seldom of those who possess them and always of those who are possessed by them.

There are many examples of men who have suffered persecution even to death for the sake of their riches, and of men who in pursuit of wealth have exposed themselves to so many dangers, that they have paid away their life as a penalty for their folly. Examples are no less numerous of men, who have endured the utmost wretchedness for the sake of gaining or preserving their reputation. Lastly, are innumerable cases of men, who have hastened their death through over-indulgence in sensual pleasure. All these evils seem to have arisen from the fact, that happiness or unhappiness is made wholly dependent on the quality of the object which we love. When a thing is not loved, no quarrels will arise concerning it — no sadness be felt if it hatred, in short no disturbances of the mind. All these arise from the love of what is perishable, such as the objects already mentioned.
Photograph: Peter Boel
But love towards a thing eternal and infinite feeds the mind wholly with joy, and is itself unmingled with any sadness, wherefore it is greatly to be desired and sought for with all our strength. Yet it was not at random that I used the words, “If I could go to the root of the matter,” for, though what I have urged was perfectly clear to my mind, I could not forthwith lay aside all love of riches, sensual enjoyment, and fame.

One thing was evident, namely, that while my mind was employed with these thoughts it turned away from its former objects of desire, and seriously considered the search for a new principle; this state of things was a great comfort to me, for I perceived that the evils were not such as to resist all remedies. Although these intervals were at first rare, and of very short duration, yet afterwards, as the true good became more and more discernible to me, they became more frequent and more lasting; especially after I had recognized that the acquisition of wealth, sensual pleasure, or fame, is only a hindrance, so long as they are sought as ends not as means; if they be sought as means, they will be under restraint, and, far from being hindrances, will further not a little the end for which they are sought, as I will show in due time.

Of the true and final good

I will here only briefly state what I mean by true good, and also what is the nature of the highest good. In order that this may be rightly understood, we must bear in mind that the terms good and evil are only applied relatively, so that the same thing may be called both good and bad according to the relations in view, in the same way as it may be called perfect or imperfect. Nothing regarded in its own nature can be called perfect or imperfect; especially when we are aware that all things which come to pass, come to pass according to the eternal order and fixed laws of nature.

However, human weakness cannot attain to this order in its own thoughts, but meanwhile man conceives a human character much more stable than his own, and sees that there is no reason why he should not himself acquire such a character. Thus he is led to seek for means which will bring him to this pitch of perfection, and calls everything which will serve as such means a true good. The chief good is that he should arrive, together with other individuals if possible, at the possession of the aforesaid character. What that character is we shall show in due time, namely, that it is the knowledge of the union existing being the mind and the whole of nature. This, then, is the end for which I strive, to attain to such a character myself, and to endeavor that many should attain to it with me. In other words, it is part of my happiness to lend a helping hand, that many others may understand even as I do, so that their understanding and desire may entirely agree with my own. In order to bring this about, it is necessary to understand as much of nature as will enable us to attain to the aforesaid character, and also to form a social order such as is most conducive to the attainment of this character by the greatest number with the least difficulty and danger.
Photograph: Peter Boel
We must seek the assistance of Moral Philosophy and the Theory of Education; further, as health is no insignificant means for attaining our end, we must also include the whole science of Medicine, and, as many difficult things are by contrivance rendered easy, and we can in this way gain much time and convenience, the science of Mechanics must in no way be despised.

But before all things, a means must be devised for improving the understanding and purifying it, as far as may be at the outset, so that it may apprehend things without error, and in the best possible way. Thus it is apparent to everyone that I wish to direct all science to one end and aim, so that we may attain to the supreme human perfection which we have named; and, therefore, whatsoever in the sciences does not serve to promote our object will have to be rejected as useless. To sum up the matter in a word, all our actions and thoughts must be directed to this one end.

Certain rules of life

Yet, as it is necessary that while we are endeavoring to attain our purpose, and bring the understanding into the right path we should carry on our life, we are compelled first of all to lay down certain rules of life as provisionally good, to wit the following:—

I. To speak in a manner intelligible to the multitude, and to comply with every general custom that does not hinder the attainment of our purpose. For we can gain from the multitude no small advantages, provided that we strive to accommodate ourselves to its understanding as far as possible: moreover, we shall in this way gain a friendly audience for the reception of the truth.

II. To indulge ourselves with pleasures only in so far as they are necessary for preserving health.

III. Lastly, to endeavor to obtain only sufficient money or other commodities to enable us to preserve our life and health, and to follow such general customs as are consistent with our purpose.
Photograph: Peter Boel
Having laid down these preliminary rules, I will betake myself to the first and most important task, namely, the amendment of the understanding, and the rendering it capable of understanding things in the manner necessary for attaining our end. In order to bring this about, the natural order demands that I should here recapitulate all the modes of perception, which I have hitherto employed for affirming or denying anything with certainty, so that I may choose the best, and at the same time begin to know my own powers and the nature which I wish to perfect. [Read More]

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9.9.13

László Krasznahorkai, Seiobo There Below

Extract from Seiobo There Below, published by The White Review
Photo: Source
From László Krasznahorkai's Seiobo There Below, translated into English by Ottilie Mulzet, and published by The White Review:
Everything around it moves, as if just this one time and one time only, as if the message of Heraclitus has arrived here through some deep current, from the distance of an entire universe, in spite of all the senseless obstacles, because the water moves, it flows, it arrives, and cascades; now and then the silken breeze sways, the mountains quiver in the scourging heat, but this heat itself also moves, trembles, and vibrates in the land, as do the tall scattered grass-islands, the grass, blade by blade, in the riverbed; each individual shallow wave, as it falls, tumbles over the low weirs, and then, every inconceivable fleeting element of this subsiding wave, and all the individual glitterings of light flashing on the surface of this fleeting element, this surface suddenly emerging and just as quickly collapsing, with its drops of light dying down, scintillating, and then reeling in all directions, inexpressible in words; clouds are gathering; the restless, jarring blue sky high above; the sun is concentrated with horrific strength, yet still indescribable, extending onto the entire momentary creation, maddeningly brilliant, blindingly radiant; the fish and the frogs and the beetles and the tiny reptiles are in the river; the cars and the buses, from the northbound number 3 to the number 32 up to the number 38, inexorably creep along on the steaming asphalt roads built parallel on both embankments, then the rapidly propelled bicycles below the breakwaters, the men and women strolling next to the river along paths that were built or inscribed into the dust, and the blocking stones, too, set down artificially and asymmetrically underneath the mass of gliding water: everything is at play or alive, so that things happen, move on, dash along, proceed forward, sink down, rise up, disappear, emerge again, run and flow and rush somewhere, only it, the Ooshirosagi, does not move at all, this enormous snow-white bird, open to attack by all, not concealing its defenselessness; this hunter, it leans forward, its neck folded in an S-form, and it now extends its head and long hard beak out from this S-form, and strains the whole, but at the same time it is strained downward, its wings pressed tightly against its body, its thin legs searching for a firm point beneath the water’s surface; it fixes its gaze on the flowing surface of the water, the surface, yes, while it sees, crystal-clear, what lies beneath this surface, down below in the refractions of light, however rapidly it may arrive, if it does arrive, if it ends up there, if a fish, a frog, a beetle, a tiny reptile arrives with the water that gurgles as the flow is broken and foams up again, with one single precise and quick movement, the bird shall strike with its beak, and lift something up, it’s not even possible to see what it is, everything happens with such lightning speed, it’s not possible to see, only to know that it is a fish — an amago, an ayu, a huna, a kamotsuka, a mugitsuku or an unagi or something else — and that is why it stood there, almost in the middle of the Kamo River, in the shallow water; and there it stands, in one time, immeasurable in its passing, and yet beyond all doubt extant, one time proceeding neither forward nor backward, but just swirling and moving nowhere, like an inconceivably complex net, cast out into time; and this motionlessness, despite all its strength, must be born and sustained, and it would only be fitting to grasp this simultaneously, but it is precisely that, this simultaneous grasping, that cannot be realized, so it remains unsaid, and even the entirety of the words that want to describe it do not appear, not even the separate words; yet still the bird must lean upon one single moment all at once, and in doing so, must obstruct all movement: all alone, within its own self, in the frenzy of events, in the exact center of an absolute, swarming, teeming world, it must remain there in this cast-out moment, so that this moment as it were closes down upon it, and then the moment is closed, so that the bird may bring its snow-white body to a dead halt in the exact center of this furious movement, so that it may impress its own motionlessness against the dreadful forces breaking over it from all directions, because what comes only much later is that once again it will take part in this furious motion, in the total frenzy of everything, and it too will move, in a lightning-quick strike, together with everything else; for now, however, it remains within this enclosing moment, at the beginning of the hunt. [Read More]
Andrea Scrima (The Quarterly Conversation) reviews Seiobo There Below:
Seiobo There Below begins with a bird, a snow-white heron that stands motionless in the shallow waters of the Kamo River in Kyoto with the world whirling noisily around it. Like the center of a vortex, the eye in a storm of unceasing, clamorous activity, it holds its curved neck still, impervious to the cars and buses and bicycles rushing past on the surrounding banks, an embodiment of grace and fortitude of concentration as it spies the water below and waits for its prey. We’ve only just begun reading this collection, and already László Krasznahorkai’s haunting prose has submerged us in the great panta rhei of life—Heraclitus’s aphorism that everything flows in a state of continuous change.

But the chapters of Seiobo There Below are not really independent stories; rather, they form a precisely composed sequence of illuminated moments that are interconnected in many complex ways. Of these, “Kamo-Hunter” is the only one that does not describe a process of artistic creation, but a bird’s (and by implication the narrator’s) power of focus, the heightened state of awareness necessary to stem itself against the wind and resist the pull of the current to remain perfectly still until the moment arrives to snatch up its prey. And suddenly it’s less a matter of the ceaseless movement of all things, but of absolute composure, a deepest possible being in the present tense, a kind of timelessness in which the moment and eternity conjoin to create a brief flash of transcendence. It is about “one time, immeasurable in its passing, and yet beyond all doubt extant, one time proceeding neither forward nor backwards, but just swirling and moving nowhere.” This, in short, is the nature of the concentration required to create art—and what makes “Kamo-Hunter” such a cogent opening to this novel.

After the publication in English translation of Satantango, The Melancholy of Resistance, and War and War—which together with Seiobo There Below constitute an important cross-section of Krasznahorkai’s prodigious literary output—his bleak outlook on a human history bent on calamity has become legendary. In an interview published in 2012, he expresses doubt that the human race will survive another 200 years. Regarding our collective ability to alter this course, his prognosis is less than optimistic as he calls the authority of literature itself into question: “This kind of communication is really over and done with. Its disappearance is a rather obvious process; it is happening faster at some points of the world than at others. I’m afraid this kind of literature is not sustainable.” To compound the matter, as the incessant onslaught of information fragments our attention on a daily basis, it has to be said that reading Krasznahorkai is not particularly easy, even given the seductive nature of his prose. Moreover, with Seiobo There Below, he has set himself the task of writing about something that is essentially impossible to formulate in language. We are no longer accustomed to using words like “illumination,” “transcendence,” or “epiphany”; indeed, in our secularized Western world they can sound embarrassing and even ridiculous. Yet his is a language that flows in liquid state, eddying around obstructions to form vortices of swelling thought in which the consistency can suddenly gel, become viscous—and all at once, the writing embodies precisely what it describes as these endless, spell-binding sentences gradually alter our perception and prepare us for a brief glimmer of something outside ourselves, something that can perhaps explain us to ourselves. [Read More]

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19.7.13

W. G. Sebald reads Austerlitz

Rare video recording of a public appearance, made shortly before Sebald's death

RJ of Vancouver has alerted me to a video recording of W. G. Sebald at 92nd Street Y. October 15, 2001. [Source: 92Y Readings]

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8.3.13

Kafka: 'Stay at your table and listen'

From Reflections on Sin, Suffering, Hope, and the True Way
[Source]
From Franz Kafka's Reflections on Sin, Suffering, Hope, and the True Way: ‘There is no need for you to leave the house. Stay at your table and listen. Don't even listen, just wait. Don't even wait, be completely quiet and alone. The world will offer itself to you to be unmasked, it can't do otherwise, in raptures it will writhe before you.’ [Source]

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26.2.13

Maurice Blanchot: Thomas Reads a Book

An extract from Thomas the Obscure
Follower of Rembrandt, 'A Man seated reading at a Table in a Lofty Room' (about 1628-30)
From Maurice Blanchot's first novel, Thomas the Obscure (translated by Robert Lamberton):
Thomas stayed in his room to read. He was sitting with his hands joined over his brow, his thumbs pressing against his hairline, so deep in concentration that he did not make a move when anyone opened the door. Those who came in thought he was pretending to read, seeing that the book was always open to the same page. He was reading. He was reading with unsurpassable meticulousness and attention. In relation to every symbol, he was in the position of the male praying mantis about to be devoured by the female. They looked at each other. The words, coming forth from the book which was taking on the power of life and death, exercised a gentle and peaceful attraction over the glance which played over them. Each of them, like a half-closed eye, admitted the excessively keen glance which in other circumstances it would not have tolerated. And so Thomas slipped toward these corridors, approaching them defenselessly until the moment he was perceived by the very quick of the word. Even this was not fearful, but rather an almost pleasant moment he would have wished to prolong. The reader contemplated this little spark of life joyfully, not doubting that he had awakened it. It was with pleasure that he saw himself in this eye looking at him. The pleasure in fact became very great. It became so great, so pitiless that he bore it with a sort of terror, and in the intolerable moment when he had stood forward without receiving from his interlocutor any sign of complicity, he perceived all the strangeness there was in being observed by a word as if by a living being, and not simply by one word, but by all the words that were in that word, by all those that went with it and in turn contained other words, like a procession of angels opening out into the infinite to the very eye of the absolute. Rather than withdraw from a text whose defenses were so strong, he pitted all his strength in the will to seize it, obstinately refusing to withdraw his glance and still thinking himself a profound reader, even when the words were already taking hold of him and beginning to read him.

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16.11.12

Leo Tolstoy Speaks

A rare audio recording of the writer from 1909

Open Culture reports that the 'audio recordings above were made at the writer’s home in Yasnaya Polyana on October 31, 1909, when he was 81 years old'. The website also includes a transcription of Tolstoy's English extract, taken from Wise Thoughts For Every Day, as follows:
That the object of life is self-perfection, the perfection of all immortal souls, that this is the only object of my life, is seen to be correct by the fact alone that every other object is essentially a new object. Therefore, the question whether thou hast done what thou shoudst have done is of immense importance, for the only meaning of thy life is in doing in this short term allowed thee, that which is desired of thee by He or That which has sent thee into life. Art thou doing the right thing? [Read More]
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15.11.12

Leo Tolstoy: Stepan Arkadyich reads a newspaper

An excerpt from Anna Karenina
Nicolai Fechin, 'The Artist's Father Reading the Newspaper' (1916)
From Leo Tolstoy, Anna Karenina (translated by Richard Pevear and Larissa Volokhonsky):
Stepan Arkadyich subscribed to and read a liberal newspaper, not an extreme one, but one with the tendency to which the majority held. And though neither science, nor art, nor politics itself interested him, he firmly held the same views on all these subjects as the majority and his newspaper did, and changed them only when the majority did, or, rather, he did not change them, but they themselves changed imperceptibly in him.
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8.11.12

The Samuel Beckett Guide to Grades

McSweeney's leads us through, A to F
Matt Bell of McSweeneys.net has posted a grading scale for the fall semester, composed entirely of Samuel Beckett quotations (thanks to Llyr Gwyn Lewis for the link):
A

There is a little of everything, apparently, in nature, and freaks are common. Yes, there were times when I forgot not only who I was but that I was, forgot to be. Nothing matters but the writing. Each must find out for himself what is meant. It means what it says. I cannot imagine a higher goal for today’s writer. What is that unforgettable line? If I do not love you I shall not love.

B

The earth makes a sound as of sighs. To find a form that accommodates the mess, that is the task of the artist now. Not to want to say, not to know what you want to say, not to be able to say what you think you want to say, and never to stop saying, or hardly ever, that is the thing to keep in mind, even in the heat of composition. The absurdity of those things, on the one hand, and the necessity of those others, on the other. You must say words, as long as there are any. Be reasonable, you haven’t yet tried everything. Any fool can turn a blind eye but who knows what the ostrich sees in the sand. [Read More]
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25.10.12

Paul Auster reads The Red Notebook

Recorded at the University of Buffalo, 1995
Paul Auster, The Red Notebook
Open Culture is hosting 'audio of Auster reading the entirely of an early collection of stories, The Red Notebook: True Stories, at the University of Buffalo in April of 1995. Auster has argued that fiction is “magnificently useless,” but valuable nonetheless for the joy it brings both writers and readers. In The Red Notebook he narrates what he claims are true events from his life. The collection is divided into four short sections: “The Red Notebook,” “It Don’t Mean a Thing,” “Accident Report,” and, the final narrative, “Why Write?” His answers to this final question–whether they’re really “true” or just magnificently useless inventions–show us surprising coincidences and odd patterns in the seemingly random business of daily life.' [Listen]

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22.10.12

Friedrich Nietzsche and Moral Nihilism

From one of a series of lectures by Dr William Large

William Large on Friedrich Nietzsche and moral nihilism (link via 3:AM Magazine):
In popular culture, the philosopher Nietzsche is usually associated with moral nihilism. We might define nihilism as the absence of the highest values. Associated with moral nihilism is moral relativism. Moral relativism is the belief that all values, precisely because there are no higher values, are merely the expression of personal preference. Ironically, however, is it exactly this kind of moral viewpoint that Nietzsche is criticising. Rather than being a nihilist he is an anti-nihilist. Nihilism is a diagnosis of the decadence of Western culture, rather than a position that Nietzsche wants, and still less, wants us to aspire to. [Read More]
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Sebald on Walser: 'My Constant Companion'

An extract from Sebald's 'Le Promeneur Solitaire'

New Directions have posted an extract from W. G. Sebald's essay, 'Le Promeneur Solitaire: A Remembrance of Robert Walser' (link via 3:AM Magazine):
Among my early encounters with Walser I count the discovery I made, in an antiquarian bookshop in Machest in the second half of the 1960s––inserted in a copy of Bächtold’s three-volume biography of Gottfried Keller which had almost certainly belonged to a German-Jewish refugee––of an attractive sepia photograph depicting the house on the island in the Aare, completely surround by shrubs and trees, in which Kleist worked on his drama of madness Die Familie Ghonorez before he, himself sick, had to commit himself to the care of Dr. Wyttenbach in Berne. Since then I have slowly learned to grasp how everything is connected across space and time, the life of Prussian writer Kleist with that of a Swiss author who claims to have worked as a clerk in a brewery in Thun, the echo of a pistol shot across the Wannsee with the view from a window of the Herisau asylum, Walser’s long walks with my own travels, dates of birth with dates of death, happiness with misfortune, natural history and the history of our industries, that of Heimat with that of exile. On all these paths Walser has been my constant companion. I only need to look up for a moment in my daily work to see him standing somewhere, a little apart, the unmistakable figure of the solitary walker just pausing to take in the surroundings. [Read More]
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21.10.12

Anton Chekhov on Leo Tolstoy

An extract from Chekhov's correspondence
Leo Tolstoy at his writing table. Portrait by Leonid Osipovich Pasternak (1908)
Anton Chekhov, in letter to M.O. Menshikov (28 January 1900):
I fear Tolstoy's death. His death would leave a large empty space in my life. First, I have loved no man the way I have loved him. I am not a believer, but of all beliefs I consider his the closest to mine and most suitable for me. Second, when literature has a Tolstoy, it is easy and gratifying to be a writer. Even if you are aware that you have never accomplished anything, you don't feel so bad, because Tolstoy accomplishes enough for everyone. His activities provide justification for the hopes and aspirations that are usually placed on literature. Third, Tolstoy stands firm, his authority is enormous, and as long as he is alive bad taste in literature, all vulgarity in its brazen-faced or lachrymose varieties, all bristly and resentful vanity will remain far in the background. His moral authority alone is enough to maintain what we think of as literary trends and schools at a certain minimal level. If not for him, literature would be a flock without a shepherd or an unfathomable jumble. [Read More]
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19.10.12

Herman Hesse on Careers and Freedom

An extract from The Glass Bead Game
Hermann Hesse
From Hermann Hesse's The Glass Bead Game (via Wikiquote):
Let us say that the freedom exists, but it is limited to the one unique act of choosing the profession. Afterward all freedom is over. When he begins his studies at the university, the doctor, lawyer, or engineer is forced into an extremely rigid curriculum which ends with a series of examinations. If he passes them, he receives his license and can thereafter pursue his profession in seeming freedom. But in doing so he becomes the slave of base powers; he is dependent on success, on money, on his ambition, his hunger for fame, on whether or not people like him. He must submit to elections, must earn money, must take part in the ruthless competition of castes, families, political parties, newspapers. In return he has the freedom to become successful and well-to-do, and to be hated by the unsuccessful, or vice versa.
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1.10.12

Will Self reads from Umbrella

A video introduction and extract from the Booker nominated novel

Will Self introduces his new novel, Umbrella.


Will Self reads from Umbrella (link via 3:AM Magazine) [Source]

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22.9.12

Franz Kafka Centenary: 100 Years of The Judgement

Tonight marks the centenary of Kafka's breakthrough short story
An edition of Franz Kafka's Das Urteil ['The Judgement']
On the night of 22 September 1912, one hundred years ago, Franz Kafka sat down at his desk to write his breakthrough prose text, 'The Judgement'. The following is an extract from Kafka's diary, dated 23 September 1912, translated by Joseph Kresh:
23 September. This story, 'The Judgement', I wrote at one sitting during the night of the 22nd-23rd, from ten o'clock at night to six o'clock in the morning. I was hardly able to pull my legs out from under the desk, they had got so stiff from sitting. The fearful strain and joy, how the story developed before me, as if I were advancing over water. Several times during the night I heaved my own weight on my back. How everything can be said, how for everything, for the strongest fancies, there waits a great fire in which they perish and rise up again. How it turned blue outside the window. A wagon rolled by. Two men walked across the bridge. At two I looked at the clock for the last time. As the maid walked through the ante-room for the first time I wrote the last sentence. Turning out the light and the light of day. The slight pains around my heart. The weariness that disappeared in the middle of the night. The trembling entrance into my sisters' room. Reading aloud. Before that, stretching in the presence of the maid and saying, 'I've been writing until now.' The appearance of the undisturbed bed, as though it had just been brought in. The conviction verified that with my novel-writing I am in the shameful lowlands of writing. Only in this way can writing be done, only with such coherence, with such a complete opening out of the body and the soul. Mornng in bed. The always clear eyes. Many emotions carried along in the writing, joy, for example, that I shall have something beautiful for Max's Arkadia, thoughts about Freud, of course; in one passage, of Arnold Beer; in another, of Wasserman; in one, of Werfel's giantess; of course, also of my 'The Urban World'.

Treasures of the Bodleian: The Manuscript

Manuscript page of Kafka's 'The Judgement'. MS. Kafka 6, fol. 27r. Bodleian Libraries, University of Oxford
From Treasures of the Bodleian:
These notebook pages are a witness to the moment when a great writer found his true voice. Kafka wrote Das Urteil in one sitting, between ten o’clock at night and six in the morning. Shown here is the close of the story, by which time the humdrum tone of its opening had changed inexplicably into the strange and expressionistic. At the foot of the right-hand page Kafka has written a diary entry: ‘the fearful strain and joy, how the story developed before me, as if I were advancing over water … Only in this way can writing be done, only with such coherence, with such a complete opening out of the body and soul.’

Kafka then dashed off a note to his superior at work: ‘Dear supervisor! I suffered a little fainting spell this morning and have a slight fever. For that reason I am staying at home.’ [Read More]
Treasures of the Bodleian also includes excerpts from Kafka's 'The Judgement' in German and English, read by Reinier van Straten. [Listen]

For more on Kafka's life and work, take a look at the A Piece of Monologue online guide. The index includes links to articles, reviews, events, excerpts and other miscellaneous material. [Read More]

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