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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / September 23


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Autumnal Equinox / September 24

NY 15.9.16 10:28 Suhteellisen aikainen aamu vielä, torstaina täällä ytimessä päin. Hiljalleen alan tottua tähän rytmiin, jotenkin, niin yhteys on otettava hetimmitene, sillä mahdollisuus on hyvinkin suureen rakoiluun. Eilen väsyneenä meinasi tulla ensimmäinen ahdistuksen piikki. Nyt iski ajatus. Nappaan kuvan tästä,,molempiin suuntiin,

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Great! It looks like there´s an idea behind. Kirjoittaminen vaatii pitkäjänteistä mieltä, erilaista, mitä valokuvaaminen, ainakin sirpaleinen kuvaaminen vaatii. (Winograndista Coheniin..New Yorkin kaduilla he hengittävät rytmiä, hengittävät sitä; ja minä väsyneenä turistina yritän saada jotain otetta tästä kaikesta. Olen ulkopuolinen, ja se on todella hyvä. Sain ne kohteet, niinhin pitää keskittyä vielä paremmin; tänään alkaa se kirjatapahtuma, mielenkiintoista sekin, mennä katsomaan, että mitäköhän hittoa. Pieni aamupala kämpillä oli ihan ookoo, kuitenkin, kyllä se kaikki tästä alkaa rullata. Pitää osata ottaa aika lunkisti kaduilla ja puistoissa hengaaminen. Ahh, omaa ihanan virkistävä tuulen puhallus, puistossa puhaltaa. Jonkinlainen väsynyt naula on päässä vaan, ei siit ä mihinkään pääse. Energiat ovat tiessään, totally. Se saksalainen jamppa on hyvä lisä tähän kaikkeen, voin edes vähän jutella jollain normaalilla tasolla, helposti ja mukavasti. On sellainen pikkulapsi olo. Mä muistan itsestäni niitä surkeita puolia, kun en tiedä miten olla, kun olen vähän hukassa, ja ne kokemukset ovat hyvin pinnalla näin ensimmäisenä päivänä, kun pitää kituuttaa rahaa, elää ehkä nihkeimmässä paikassa,, no mun pitää vaan pysyä liikkeessä, liikkeessä, liikkeessä, tai sitten istua puistossa, puistossa, puistossa, mä yrit än nyt alkuun kituuttaa nämä ensimmäiset päivät. Ei mulla oo rahaa tuhlailla bisseen ja hauskanpitoon, ei todellakaan. Tää mun syke on viipyilevä, täysin

Autumnal Equinox / September 24


erilainen, mitä paikallisten tiivis elämänrytmi. Mua harmittaa tämä kenkätilanne, olin tyhmä, kun en ottanut niitä hyviä kenkiä kävelemiseen, voihan video. Näitä mä pohdiskelen vaan, Ei mikään kiire tähän alkuun. Bryant Park tulee siis kuvattua tähän dokumentiin. En ole ylpeä ajatuksistani, ne tekevät kipeää, niistähän on kuitenkin kyse, jos jotain kirjoitan. Omasta mielestäni, kielestäni, ikkunanpielestäni, Ei hitto miten ihana tuulenvire. Mä en tiedä, miten kuvailisin tätä tunnelmaa, se on jotain niin tiivistä, ja isoa yhteisöllistä olemisentapaa. Kaupunki kaikkine laitoineen. Kuvaako minä sitä? Ryhmäkuvia pitkällä valotusajalla, Sarjallista virhevalotuksia, 1/2 sekunnin valotusaika. Pidän kameraa käsivarsilla, käsivaralla, Roosewelt Avenuen tunnelma, ne tuoksut ja hajut ja kaikki, jotain ihan huumaavaa, mua alkoi heti itkettää, väsyneenä kun kävelin niitä katuja, en tiedä edes miksi mua alkoi itkettää, luultavasti mä olin vaan niin väsynyt, mutta mä muistin jotain, ja koin jotain uutta, ja ihmeellisen tuntuista, että tällaista täällä on aina, tätä tiiviyttä, näitä ihmisiä, hajuja, suurkaupungin tiiviyttä, siinä on jotain hurjaa. Todella hurjaa, en tiedä mitä siitä ajatella, se on vaan jotain käsittämätöntä, se kaikki. Seuraava paikka, Queensissä corner coffee,,

(HYDRATION, HYDRATION, HYDRATION, BARISTA BLEND, ALMOND MILK, DAIRY FREE, SOY, SOY, SOY SOY, QUAKER OATS, SINCE 18434)

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Samaan aikaa tämä duuni vituttaa mua suuresti, mitä vittua, konkreettista runoutta, Runous on kuvan kanssa niin vitun konkreettista, että tukka pois,


Autumnal Equinox / September 25

Ja elä inten, enpä tiedä mitä ..

Lemonade, in this night-coffee..

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The Weak Universalism

Anyways,,

Mitä tä hä n nyt sanoisin? 45 doltsuu meni tä ysin hukkaan.. Muttei se nyt


19.9 (Day five) Suhteellisen tukeva aamiainen nautittu tässä paikallisessa

Oikea näkymä

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Lavastettu näkymä I & II


Autumnal Equinox / September 26

Tä ssä puistossa, Brooklynissä pä in, Voi olla, että mun pitä ä kirjoittaa nä mä kaikki paskat vielä myö hemmin lä pi, Anyway Day Three,

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The Weak Universalism

Ja jos ajattelen, ettei tarvitse tehdä yhtä ä n mitä ä n, niin silloin kaikki on ihan kivaa, vaan ajelehtia ilman mitä ä n sen kummempaa.


näyttelystäni.. Niin, viimeistä kertaa Dunkin Donutissa, kuuteen vuoteen. Lehdet. (Uudet ja vanhat,,) Digitaaliset versiot,, Insertti 3D

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Reception;;;;;;;;


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The Weak Universalism

Esseistiikka, Here I am In front of MOMA, I´ve got all day.

JFK, mä kuittaan tän reissun kutakuinkin onnistuneena. Ihan tyytyväinen, opettavainen kokemus tää tulee olemaan joka tapauksessa, Ajatusta ois hyvä alkaa suuntaamaan kohti perjantain esittelyä,


Teen 50 kappaleen edition, joka päivittyy myös. The story, Logic, Aamut grafiikan painolla, Oma Päivittäisyys, työnkuva, jota ihailen on jossain mielessä päivittäisellä. Pohjalla O Eli se pyöreä muoto, yksi tilallinen elementti; Tilan puhkominen pyöreällä muodolla;

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Muista ottaa se mukaan suunnitelmaan;


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The Weak Universalism

Täällä sitä ollaan pesulassa

Yksi mahdollinen paikka, eka kuivaus jäi vähän vajaaksi. Kukaan ei pidä tästä kielestä. Ulkona taitaa sataa koko päivän, miten tästä selvitään. Metrolla Whitneyhyn vaan, ei kai siinnä sen kummempaa, otan hyvät kledjut vaan,,.


tarjoilijan,

Needles to hay. Kuvan ja tekstin yhdistelmä on intensiivinen, sillä on mahdollisuus moneen, Se on juuri tämän kirjoituskoneen ominaisuus,, että silläkin voi ottaa kuvia, se hämmentää minua edelleen, ja kesti tähän reissuun asti tajuta tuo mahdollisuus, ohimenevän laitteen ominaisuus. Tämän kyseisen laitteen ominaisuus. Digitaalisessa duunissa kuvasta voi olla suora yhteys videoon. Olisiko se hienoa? Jotain, joka puuttuu netti versiosta, Digitaalinen lehti lähtee siis eri suuntaan printin kanssa, työ alkaa haarautua, ja se voisi tehdä sitä vieläkin selkeämmin. 13 / 180

i

Ennen ja jälkeen Tiedätkö sivun taittuvan luonteen? Mihin asti, mihin kaikkeen se taipuu?


Hibernal solstice / September 29

Esseistiikka, Here I am In front of MOMA, I´ve got all day.

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The Weak Universalism

JFK, mä kuittaan tän reissun kutakuinkin onnistuneena. Ihan tyytyväinen, opettavainen kokemus tää tulee olemaan joka tapauksessa, Ajatusta ois hyvä alkaa suuntaamaan kohti perjantain esittelyä,


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The Weak Universalism

Autumnal Equinox / September 30


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The Weak Universalism

Autumnal Equinox / October 1


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The Weak Universalism

Autumnal Equinox / October 2


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Autumnal Equinox / September 23 Autumnal equinox / September 28


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Autumnal Equinox / October 5


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / October 6


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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The Weak Universalism

Autumnal Equinox / October 8


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Autumnal Equinox / December 22

<mark13> </mark13> <mark14> </mark14> <mark15> </mark15> <mark16> </mark16> <mark17> </mark17> <mark18> </mark18> <mark19> </mark19> <mark20> </mark20> <mark21> </mark21> <mark22> </mark22> <mark23> </mark23> <mark24> </mark24> <mark25> </mark25> <mark26> </mark26> <mark27> </mark27> <mark28> </mark28> <mark29> </mark29> <mark30> </mark30> <mark31> </mark31> <mark32> </mark32> <unmatched1> </unmatched1> <unmatched2> </unmatched2> <good> </good> <bad> </bad> <lognote> <in1D> </in1D> <out1D> </out1D> <in2D> </in2D> <out2D> </out2D> <in3D> </in3D> <out3D> </out3D> <in4D> </in4D> <out4D> </out4D> <in5D> </in5D> <out5D> </out5D> <in6D> </in6D> <out6D> </out6D> <in7D> </in7D> <out7D> </out7D> <in8D> </in8D> <out8D> </out8D> <in9D> </in9D> <out9D> </out9D> <in10D> </in10D> <out10D> </out10D> <in11D> </in11D> <out11D> </out11D> <in12D> </in12D> <out12D> </out12D> <in13D> </in13D> <out13D> </out13D> <in14D> </in14D> <out14D> </out14D> <in15D> </in15D> <out15D> </out15D> <in16D> </in16D> <out16D> </out16D> <mark1D> </mark1D> <mark2D> </mark2D> <mark3D> </mark3D> <mark4D> </mark4D> <mark5D> </mark5D> <mark6D> </mark6D> <mark7D> </mark7D>

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The Weak Universalism

Autumnal Equinox / September 23

</lognote>


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Autumnal Equinox / December 22

<mark27> </mark27> <mark28> </mark28> <mark29> </mark29> <mark30> </mark30> <mark31> </mark31> <mark32> </mark32> <unmatched1> </unmatched1> <unmatched2> </unmatched2> <good> </good> <bad> </bad> <lognote> <in1D> </in1D> <out1D> </out1D> <in2D> </in2D> <out2D> </out2D> <in3D> </in3D> <out3D> </out3D> <in4D> </in4D> <out4D> </out4D> <in5D> </in5D> <out5D> </out5D> <in6D> </in6D> <out6D> </out6D> <in7D> </in7D> <out7D> </out7D> <in8D> </in8D> <out8D> </out8D> <in9D> </in9D> <out9D> </out9D> <in10D> </in10D> <out10D> </out10D> <in11D> </in11D> <out11D> </out11D> <in12D> </in12D> <out12D> </out12D> <in13D> </in13D> <out13D> </out13D> <in14D> </in14D> <out14D> </out14D> <in15D> </in15D> <out15D> </out15D> <in16D> </in16D> <out16D> </out16D> <mark1D> </mark1D> <mark2D> </mark2D> <mark3D> </mark3D> <mark4D> </mark4D> <mark5D> </mark5D> <mark6D> </mark6D> <mark7D> </mark7D>

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The Weak Universalism

Autumnal Equinox / September 23

</lognote>


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / December 22 The Weak Universalism 40 / 180

<mark8> </mark8> <mark9> </mark9> <mark10> </mark10> <mark11> </mark11> <mark12> </mark12> <mark13> </mark13> <mark14> </mark14> <mark15> </mark15> <mark16> </mark16> <mark17> </mark17> <mark18> </mark18> <mark19> </mark19> <mark20> </mark20> <mark21> </mark21> <mark22> </mark22> <mark23> </mark23> <mark24> </mark24> <mark25> </mark25> <mark26> </mark26> <mark27> </mark27> <mark28> </mark28> <mark29> </mark29> <mark30> </mark30> <mark31> </mark31> <mark32> </mark32> <unmatched1> </unmatched1> <unmatched2> </unmatched2> <good> </good> <bad> </bad> <lognote> </lognote> <in1D> </in1D> <out1D> </out1D> <in2D> </in2D> <out2D> </out2D> <in3D> </in3D> <out3D> </out3D> <in4D> </in4D> <out4D> </out4D> <in5D> </in5D> <out5D> </out5D> <in6D> </in6D> <out6D> </out6D> <in7D> </in7D> <out7D> </out7D> <in8D> </in8D> <out8D> </out8D> <in9D> </in9D> <out9D> </out9D> <in10D> </in10D> <out10D> </out10D> <in11D> </in11D> <out11D> </out11D> <in12D> </in12D> <out12D> </out12D> <in13D> </in13D> <out13D> </out13D> <in14D> </in14D> <out14D> </out14D> <in15D> </in15D> <out15D> </out15D> <in16D> </in16D> <out16D> </out16D> <mark1D> </mark1D> <mark2D> </mark2D> <mark3D> </mark3D> <mark4D> </mark4D> <mark5D> </mark5D> <mark6D> </mark6D> <mark7D> </mark7D> <mark8D> </mark8D> <mark9D> </mark9D> <mark10D> </mark10D> <mark11D> </mark11D> <mark12D> </mark12D> <mark13D> </mark13D> <mark14D> </mark14D> <mark15D> </mark15D> <mark16D> </mark16D> <mark17D> </mark17D> <mark18D> </mark18D> <mark19D> </mark19D> <mark20D> </mark20D> <mark21D> </mark21D> <mark22D> </mark22D> <mark23D> </mark23D> <mark24D> </mark24D> <mark25D> </mark25D> <mark26D> </mark26D> <mark27D> </mark27D> <mark28D> </mark28D> <mark29D> </mark29D> <mark30D> </mark30D> <mark31D> </mark31D> <mark32D> </mark32D> <unmatched1D> </unmatched1D> <unmatched2D> </unmatched2D> </clipdata> <lutdata> <view_lut>SONY_EE_Slog3C_L709A </view_lut> <record_lut> record_lut> <lut_project> </lut_project> <lut_notes> </lut_notes> <lut_date>21-Oct-2015 15:01:42 </lut_date> </lutdata> <multi_track> <vid_channels> 1</vid_channels> <track> <stream> </stream> <recorded> true</recorded> <frame_ct>0000000</frame_ct> <angle> </angle> </track> <track> <stream> </stream> <recorded>false</recorded> <frame_ct>0000000</frame_ct> <angle> </angle> </track> <track> <stream> </stream> <recorded>false</recorded> <frame_ct>0000000</frame_ct> <angle> </angle> </track> <track> <stream> </stream> <recorded>false</recorded> <frame_ct>0000000</frame_ct> <angle> </angle> </track> <track> <stream> </stream> <recorded>false</recorded> <frame_ct>0000000</frame_ct>

Autumnal Equinox / September 23

</track>

<track> <stream> </stream> <recorded>false</recorded> <frame_ct>0000000</frame_ct>

</


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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more information of mongooses : http://kuvankevat.delinear.info/@kristianjalava Autumnal Equinox / September 23


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / October 19

The Weak Universalism

Autumnal Equinox / October 19


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Autumnal Equinox / October 20

The Weak Universalism

Autumnal Equinox / October 20


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Autumnal Equinox / October 21

The Weak Universalism

Autumnal Equinox / October 21


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Autumnal Equinox / October 22

The Weak Universalism

Autumnal Equinox / October 22


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Autumnal Equinox / October 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / October 25

The Weak Universalism

Autumnal Equinox / October 25


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Autumnal Equinox / October 25

The Weak Universalism

Autumnal Equinox / October 24


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Autumnal Equinox / October 26

Switch off

Autumnal Equinox / October 26


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Autumnal Equinox / October 27

The Weak Universalism

Autumnal Equinox / October 27


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Täällä synnyin

Autumnal Equinox / October 28


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Autumnal Equinox / September 29

2016-10-16 16.21.14

Autumnal Equinox / October 29


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / October 31

Babylonian finger tips

Autumnal Equinox / October 31


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Autumnal Equinox / November 1

The Weak Universalism

Autumnal Equinox / November 1


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Autumnal Equinox / November 2

The Weak Universalism

Hibernal solstice / November 2


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Autumnal Equinox / November 3

The Weak Universalism

Autumnal Equinox / November 3


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Coordinated Universal Time (French: Temps universel coordonnĂŠ), abbreviated to UTC

Autumnal Equinox / November 4


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The current version of UTC is defined by International Telecommunications Union Recommendation (ITU-R TF.460-6), Standardfrequency and time-signal emissions[3] and is based on International Atomic Time (TAI) with leap seconds added at irregular intervals to compensate for the slowing of Earth's rotation.[4] Leap seconds are inserted as necessary to keep UTC within 0.9 seconds of universal time, UT1.[5] See the "Current number of leap seconds" section for the number of leap seconds inserted to date.


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Autumnal Equinox / November 6

Leniat. Duipsustisit lobortin henim vendit iriure deliquat wis nonsecte enisi. Ad et vel et vullutatum ent at. Onsed el ent dolortie do ea feu facilis do conse diatet, susci blaor si blaorem zzrit, quipsum veliqui sciduisl ing exeros et nim velisis eraesto odolore el ulla at, velit irit wis nim digna feugait alit volorpe rostrud digniate dolorem zzrit inciduip er iliquis elent la ad min henis at vulla feumsan utatummod eu faccum quis aliquat. Obor sit at, quam in henisit ip et aliquip exercilit adion eugait la alismod oluptatem dolor sum ing ero conulluptat. Ut eu feum venisl exer se vel ullandre diamcommy nibh er si. Lorem init acilit, venim quisl ing el ut aliquam velendiam vendignisl eum venis autat, quatem dolobore delent wis dolor sim nulluptat wis dolum vulla facincinci blaorperat. Ut acil eu feugue commy niamet, sed molent nos augiat. Unt vel iriuscil ilit vel ullandit nit volorerilit ute con volortio odio dipis er susto euisi eum iure volobor se feummod minibh ex etummy nim ip et alisl dolore magnis dio dolorti onsenismod delessi. Tis dunt lutpat, vel ipsustrud magna augait, quam ing eugue feugait ilis nit, sit atisi et nos

num voluptatum vulla feu faci bla feum iuscil Leniat. Duipsustisit lobortin henim vendit iriure wis nonsecte enisi. erdeliquat sequipisi et velese Ad et vel et vullutatum ent at. Onsed el ent dolortie do ea feu facilis do conse mincilit ullumsan veril diatet, susci blaor si blaorem zzrit, quipsum veliqui sciduisl ing exeros et nim velisis eraesdolut lum vullandiam to odolore el ulla at, velit irit wis nim digna feugait alit volorpe digniate velis dolorem ilissim iritrostrudprat zzrit inciduip er iliquis elent la ad min henis at vulla utatummod quis alinonfeumsan exer iureeu faccum facidunt quat. Obor sit at, quam in henisit ip et aliquip ulputadionutet ea aliquat, exercilit eugait la alismod oluptatem dolor sum ing ero conulluptat. Ut eu feum venisl venim exeros exer se vel ullandre diamcommy nibh er si. Lorem init acilit, venim quisl ing el ut aliquam velendiam vendignisl eum venis autat, quatem dolobore delent wis dolor sim nulluptat wis dolum vulla facincinci blaorperat. Ut acil eu feugue commy niamet, sed molent nos augiat. Unt vel iriuscil ilit vel ullandit nit volorerilit ute con volortio odio dipis er susto euisi eum iure volobor se feummod minibh ex etummy nim ip et alisl dolore magnis dio dolorti on-

ismod delessi. Tis dunt lutpat, vel ipLeniat. Duipsustisit lobortin henim vendit iriure deliquat wis nonsecte enisi. sustrud magna augait, Ad et vel et vullutatum ent at. Onsed el ent dolortie do ea feu facilis do quam ing eugue feugait conse diatet, susci blaor si blaorem zzrit, quipsum veliqui sciduisl ing exeros et nim ilis nit, sit atisi et nos velisis eraesto odolore el ulla at, velit irit wis nim digna feugait alit volorpe rostrud digninum voluptatum vulla ate dolorem zzrit inciduip er iliquis elent la ad min henis vulla feum feumsan utatummod feu faci atbla iuscil eu faccum quis aliquat. Obor sit at, quam in henisit ip et aliquip exercilit adion eugait la er sequipisi et velese alismod oluptatem dolor sum ing ero conulluptat. Ut eu feum venisl exer se velveril ullandre mincilit ullumsan diamcommy nibh er si. Lorem init acilit, quisl ing el ut alidolut lumvenimvullandiam quam velendiam vendignisl eum venis autat, quatem dolobore delent wis sim nulilissim irit pratdolor velis luptat wis dolum vulla facincinci blaorperat. Ut acil euexer feugue commy sed molent non iureniamet, facidunt nos augiat. Unt vel iriuscil ilit vel ullandit nit volorerilit uteutet con volortio dipis er susto ulput eaodioaliquat, euisi eum iure volobor se feummod minibh ex etummy nim ip et alisl dolore magnis dio venim exeros

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The Weak Universalism

sen

dolorti onsenismod delessi. Tis dunt lutpat, vel ipsustrud magna augait, quam eugue feugait ilis nit, sit atisi et nos Leniat.ing Duipsustisit lobortin henim vendit irinum voluptatum vulla feu enisi. faci bla feum iuscil ure deliquat wis nonsecte Ad et vel et vullutatum ent at. er sequipisi velese do ea feu facilis do Onsed el entet dolortie conse diatet, susci blaor si blaorem zzrit, quipsum veliqui sciduisl ing exeros et nim velisis eraesto odolore el ulla at, velit irit wis nim digna feugait alit volorpe rostrud digniate dolorem zzrit inciduip er iliquis elent la ad min henis at vulla feumsan utatummod eu faccum quis aliquat. Obor sit at, quam in henisit ip et aliquip exercilit adion eugait la alismod oluptatem dolor sum ing ero conulluptat. Ut eu feum venisl exer se vel ullandre diamcommy nibh er si. Lorem init acilit, venim quisl ing el ut aliquam velendiam vendignisl eum venis autat, quatem dolobore delent wis dolor sim nulluptat wis dolum vulla facincinci blaorperat. Ut acil eu feugue commy niamet, sed molent nos augiat. Unt vel iriuscil ilit vel ullandit nit volorerilit ute con volortio odio dipis er susto euisi eum iure volobor se feummod minibh ex etummy nim ip et alisl dolore magnis dio dolorti onsenismod delessi. Tis dunt lutpat, vel ipsustrud magna augait, quam ing eugue feugait ilis nit, sit atisi et nos num voluptatum vulla feu faci bla feum iuscil er sequipisi et velese mincilit ullumsan veril dolut lum vullandiam ilissim irit

mincilit ullumsan veril dolut lum vullandiam ilissim irit prat velis non exer iure facidunt ulput utet ea aliquat, venim exeros

Autumnal Equinox / November 4

prat velis non exer iure

reason


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The Weak Universalism

Autumnal Equinox / December 22

The avangarde becomes a software

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Autumnal Equinox / November 8

The Weak publishing Universalism (DTP) Desktop Autumnal Equinox / December 22


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The Weak Universalism

Autumnal Equinox / November 10


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On tavallinen päivä

New Yorkissa neljäs tammikuuta vuonna 1966, On Kawara niminen kuvataiteilija maalaa siniselle pohjalle valkoisen tekstin JAN.4,1966. Syntyy ensimmäinen Today -sarjan lähes kolmesta tuhannesta päivämäärämaalauksesta, joiden tekemistä On Kawara jatkaa 48 vuoden ajan, aina kuolemaansa saakka. Kymmenes toukokuuta 1968, On Kawara lähettää ystävälleen Kasper Königille postikortin Meksikosta. Kortissa lukee I GOT UP AT 11.38 A.M. Hän alkaa säännöllisesti lähettää tuttavilleen vastaavanlaisia turistikortteja, joissa kertoo ainoastaan mihin aikaan nousi ylös. Samana päivänä, kymmenes toukokuuta 1968, Kawara aloittaa I Met -sarjan, jossa hän kirjaa ylös jokaisen tapaamansa ihmisen nimen ja arkistoi päivittäiset nimilistat harmaisiin toimistokansioihin. Ensimmäinen kesäkuuta 1968 lähtien Kawara merkitsee myös kaikki kulkemansa reitit valokopioituihin karttoihin, jotka hän kokoaa harmaisiin toimistokansioihin, sarjaan I Went. Viides joulukuuta 1969, On Kawara lähettää Michel Claura nimiselle taidekuraattorille sähkeen I AM NOT GOING TO COMMIT SUICIDE DON´T WORRY. Kolme päivää myöhemmin hän lähettää uuden sähkeen I AM NOT GOING TO COMMIT SUICIDE WORRY. Kolme päivää myöhemmin hän lähettää uuden sähkeen I AM GOING TO SLEEP FORGET IT. Kahdeskymmenes tammikuuta 1970, On Kawara lähettää taidekeräilijöille Herbert ja Dorothy Vogelille sähkeen I AM STILL ALIVE. Seuraavan kolmen vuosikymmenen aikana hän lähettää kymmenille ihmisille yhteensä yli 900 samanlaista sähkettä, joissa kertoo ainoastaan olevansa elossa. Vuosituhannen vaihteessa sähkeviestintä alkaa harvinaistua ja Kawara lopettaa I Am Still Alive -sarjan tekemisen. Tukholmassa seitsemätoista syyskuuta 1979, On Kawaralta varastetaan salkku ja sen mukana hänen tekstien painamiseen käyttämänsä kumileimasin. Tapauksen seurauksena On Kawara lopettaa I Got Up, I Met ja I Went -sarjojen tekemisen, mutta jatkaa Today -sarjan ohella I Read- ja Journals- sarjojen sekä One Hundred Years Calendars ja One Million Years -aikatutkielmien tekemistä. Minä, On Kawaraa lainaten, olen edelleen elossa. Herään aamulla ennen yhdeksää, nousen sängystä ja valmistan aamiaista. Hörppiessäni mustaa kahvia selaan puhelimeni ruudulta päivän uutisotsikot. Keski-Italiaan on iskenyt 7,1 magnitudin maanjäristys, Venäjä lupaa Aleppon kapinallisille turvallisen vetäytymistien, ja Koskenkorvan sheriffi toivoo Donald Trumpin vaalivoittoa. Tarkistan samalla laitteella minulle saapuneet sähköpostit. Kello 02.54 Taideyliopiston kirjaston Arsca-palvelu on lähettänyt automaattisen muistutuksen, että lainani On Kawara - Silence / Jeffrey Weiss with Anne Wheeler; essays by Daniel Buren, Whitney Davis, Maria Gough, Ben Highmore, Tom McCarthy, and Susan Stewart erääntyy kolmas marraskuuta 2016. Kahdeksas marraskuuta 2016, selailen kirjaston lehtienlukusalissa Synteesi-lehteä. Altti Kuusamon allegoriaa, melankoliaa ja raunioita käsittelevässä tekstissä Jonathan Craryn nimi on kirjoitettu väärin. Sama virhe toistuu myös lähdeluettelossa. Crary mainitsee, että ”melankolia Benjaminilla oli jotain täysin erilaista kuin yksilöllinen murheellisuus. Pikemmin se oli erityistä herkkyyttä tietyille moderniteetin aiheuttamille paikattomuuden kokemuksille, vakaitten merkitysten kadolle” (2011, 171). Viite johdattelee minut ottamaan selvää Vera Lutter nimisestä kuvataiteilijasta, jonka työhön Craryn kirjoitus on alunperin liittynyt. Kahdeskymmenestoinen marraskuuta 2016 käyn Vera Lutterin kotisivuilla osoitteessa www.veralutter.net, kopioin kaikki kuusi sivustolla julkaistua esseetä, tulostan ja nidon ne erillisiksi nipuiksi. New Yorkissa kymmenes helmikuuta 1994, osoitteessa 545 Eight Avenue Vera Lutter niminen kuvataiteilija levittää pimennetyn asuntonsa seinälle suurikokoisen valokuvapaperin, jolle hän valottaa usean tunnin ajan ikkunastaan avautuvaa vilkasta katunäkymää. Paperille piirtyy myös seinälle kiinnittämisessä hyödynnettyjen lämpöputkien muodot. Yhdeksän päivää myöhemmin Lutter valottaa ja kehittää toisen samankaltaisen hopeagelatiiniprintin. Pian tämän jälkeen hän joutuu muuttamaan asuntoon, jossa ei ole kuvaamiseen sopivia ikkunoita - jatkaakseen kuvaamista Lutter muuttaa asuntonsa tulipesän kameraksi. Toinen toukokuuta 1994 Lutter kuvaa asetelman pöydästä, lasimaljasta ja kimpusta kurjenmiekkoja.

Autumnal Equinox / November 11


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Autumnal Equinox / November 12

The Weak Universalism

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Autumnal Equinox / November 13

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Autumnal Equinox / November 14

The Weak Universalism

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Autumnal Equinox / November 15 / viisauden hampaan leikkaus

The Weak Universalism

Autumnal Equinox / November 15


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Autumnal Equinox / November 16 The Weak Universalism

Leaves of Grass, ever since its first publication in 1855, has been a puzzling collection of poems. It inspires, it enthralls, and it tantalizes-and yet, the problems it poses are numerous and varied. Whitman so completely identified himself with Leaves ("This is no book,/Who touches this touches a man") that critics have tried to find reflections of Whitman's own life in all the imagery and symbolism of the poems. Whitman did explore and express many aspects of his personality in Leaves. It was he himself who created the illusion that he and his poems were identical. Through these works, he found full expression as a poet â&#x20AC;&#x201D; and as a man.

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The first edition (1855) of Leaves of Grassconsisted of ninety-five pages. The author's name did not appear, but his picture was included. By the time the second edition was published in 1856, the volume consisted of 384 pages, with a favorable review by Emerson printed on the back cover. For this edition, Whitman not only added to the text, he also altered the poems which had previously been published. The third edition appeared in 1860 and contained 124 new poems. The fourth edition, published in 1867, was called the "workshop" edition because so much revision had gone into it. It contained eight new poems. The fifth edition (1871) included the new poem "Passage to India." The sixth edition, in two volumes, appeared in 1876. The seventh edition was published in 1881 and is widely accepted as an authoritative edition today, although the eighth and ninth editions are equally important. The last, which is also called the "deathbed" edition because it was completed in the year of Whitman's death (1892), represents Whitman's final thoughts. The text used here will be that of the last, or "deathbed," edition of 1892. Only the most significant poems of each section of Leaves of Grass will be discussed.

Autumnal Equinox / November 16


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Autumnal Equinox / November 17

The Weak Universalism

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Autumnal Equinox / November 18

At the construction site

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Autumnal Equinox / November 19

At the construction site

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Autumnal Equinox / November 20

At the construction site

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Autumnal Equinox / November 21

At the construction site

Autumnal Equinox / November 21


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time in hell. And this, you see, is a one directional process. It happened once - it will never be repeated because St. Augustin fixed on the idea that when God the Son came into this world and sacrificed himself for the remission of all sins, this was an event that happened once and once only. I don’t know why he thought that, but he sure did think it. And so we have got the idea that the universe of time is a unique story which had a beginning and it is going to have an end, and which will never never never happen again. And

When St. Augustin of Hipo was asked “What is time?” he replied, “I know what it is, but when you ask me I don’t.” And funnily enough, he is the man most responsible for the average commonsensical idea of time that prevails in the West. The Greeks and the East Indians thought of time as a circular process. And anyone looking at his watch will obviously see that time goes around. But the Hebrews«TtÆ the Christians think of time as something that goes in a straight line. And that is a very powerful idea which influences everybody living in the West today. We all have our various mythologies. And I don’t

mean when I say the word “mythology,” or “myth,” something that is false in the popular sense. By myth I mean an idea or an image in terms of which people make sense of the world. And the Western myth under which our common sense has been nurtured over many centuries, is that the world began, if you look at the marginal notes in your copy of the King James Bible, which of course descended from heaven with an angel in the year 1611, you will see that the world was created in the year 4000 B.C., before which, and

and music and dancing girls and everything that you ever thought you wanted, you would have. But then after a few weeks of this you

so although most Westerners do not believe in this story anymore, although a great many of them think they ought to believe in it, but they in fact do not. They still retain from this way of thinking a linear view of time, that we are going in a single direction. We will never again go back over the course which we have followed. And we hope that as we go on in time, things will get better and better. And this version of time lies in very strange and fascinating contrast to the view of time held by most other people in the world. And as a special example I will take the view of time of the Hindus. The Hindus had no such small-minded provincial idea as that the world was created in a mere 4000 B.C. They reckoned the ages of the universe in units of four million, three hundred and twenty thousand years. That is your basic counting unit, and it is called a kalpa. And their understanding of the world is of course quite different from ours. We in the West think of the world as an artifact, something made by a grand technician, the Creator. But the Hindus do not think that the world is created at all. They look upon the world as a drama, not as created, but as acted. And they see God as the supreme actor, or what is called the cosmic self, playing all the parts. In other words, you and the birds and bees and the flowers, the rocks and the stars are all a big act being put on by God, who is pretending in order to amuse himself, through the many eternities, who is pretending that he is all of you. And this is not, after all, an unreasonable idea because if I were to ask you very seriously to consider what you would do if you were God, you might find, I think, that being omniscient for always and always and always, and being in control of everything would be extremely boring. You would want a surprise. After all, what are we trying to do with our technology - we are trying to control the world. And if you will imagine the ultimate fulfillment of technology, when we really are in control of everything, and we have great panels of push buttons whereon the slightest touch will fulfill every wish, you will eventually arrange to have a special red button on it marked “surprise.” And you would touch that button and you will suddenly disappear from your normal consciousness, and find your self in a situation very much like the one you are now in, where you feel a little bit out of control of things, subject to surprises, and subject to the whims of a not altogether predictable universe. And so the Hindus figure that that is what God does every so often. That is to say, God, for a period of four million, three hundred and twenty thousand years, knows who he is. And then he gets bored with it and forgets who he is for an equal period of four million, three hundred and twenty thousand years. As it were, he goes to sleep and has a dream. And this dream is called the manvandara , but the period in which he wakes up and doesn’t have the dream is called the pralaya., and that is a state of total bliss. But when he has a dream, he manifests the world. And the manifestation of the world is divided into four ages, and these ages are named after the four throws in the Indian game of dice. The first throw is called krita,, which is the throw of four, the perfect throw. And that lasts for a very long time. And in this period of manifestation, the world is absolutely delightful. It would be the same, for example, if you had the privilege of dreaming any dream you wanted to dream when you went to sleep at night. For at least a month you would dream out all your wishes. You would have banquets

At the construction site

naturally the Lord God existed forever and ever and ever through endless time backwards. And then the world was created and of course the world fell apart, and so in the middle of time, the second person of the Trinity incarnated himself in Jesus Christ to save mankind, and established the Church. And when this institution has not altogether successfully done its work, there is expected the end of time. There will be a day which is called “The Last Day” in which God, the Son, will again appear in glory with his legions of angels. And the Last Judgment will be held. And those who are saved will live forever and ever contemplating the vision of the Blessed Trinity and those who did not behave themselves will squirm forever and ever, that is to say, through everlasting

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From Time to Eternity

Autumnal Equinox / September 23 more and more far out. You would arrange to forget that you were dreaming, and think you were really involved in danger, and what a surprise that would be when you

would say “well, this is getting a little dull, and let’s have an adventure and let’s get into trouble.’ It is all right because we know we are going to wake up at the end of it. So you would engage dragons and rescue princesses from them and all that sort of thing. And then you would, after awhile you would get

So then, after the first round in which everything is perfect, the krita yuga it is called, that epoch of time, there comes a somewhat shorter epoch called the ______

yuga , that is the throw of three, and you know in the same way that a three-legged table isn’t quite as stable as a four legged table. In ______ yuga, the light goes on but there is something a little bit off. It is a little bit insecure, though as it were the fly in the ointment. And then when that comes to an end there is next a still shorter period called the davapala yuga , which is named after dava, the throw of two, in which period the forces of good and evil are equally balanced. And when that comes to an end, there follows a still shorter period called the kali yuga . Yuga means epoch. And the kali means the throw of one, or the worst throw. And in this period the forces of negation and destruction are finally triumphant. And this is supposed to have begun shortly before 3000 B.C., and we have got another 5000 years of it to run. In this period everything falls apart, and gets worse and worse and worse until finally at the end the Lord himself appears in the disguise of Shiva, the destroyer, blue-bodied, ten arms with a necklace of skulls, each hand holding clubs and knives, but one hand in this (visual) gesture, which means don’t be afraid, it is a big act. And there upon the entire cosmos is destroyed in fire, and in every soul the Lord wakes up again and discovers who he is, and abides for a pralaya of four million, three hundred and twenty thousand in a state of total bliss. And this process goes on and on and on forever and ever and ever. For these kalpas, these periods of four million, three hundred and twenty thousand years are the days and nights, the in breathing and the out breathing of Brahma, the supreme self. And they ad up into years of Brahma, each

Autumnal Equinox / November 22

woke up. And one of those nights when you were dreaming any dream you wanted to dream, you would find your self right now sitting in this auditorium listening to me, with all your special problems and hang-ups and involvement. How do you know that that is not what is happening?


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When St. Augustin of Hipo was asked “What is time?” he replied, “I know what it is, but when you ask me I don’t.” And funnily enough, he is the man most responsible for the average commonsensical idea of time that prevails in the West. The Greeks and the East Indians thought of time as a circular process. And anyone looking at his watch will obviously see that time goes around. But the Hebrews«TtÆ the Christians think of time as something that goes in a straight line. And that is a very powerful idea which influences everybody living in the West today. We all have our various mythologies. And I don’t mean when I say the word “mythology,” or “myth,” something that is false in the popular sense. By myth I mean an idea or an image in terms of which people make sense of the world. And the Western myth under which our common sense has been nurtured over many centuries, is that the world began, if you look at the marginal notes in your copy of the King James Bible, which of course descended from heaven with an angel in the year 1611, you will see that the world was created in the year 4000 B.C., before which, and naturally the Lord God existed forever and ever and ever through endless time backwards. And then the world was created and of course the world fell apart, and so in the middle of time, the second person of the Trinity incarnated himself in Jesus Christ to save mankind, and established the Church. And when this institution has not altogether successfully done its work, there is expected the end of time. There will be a day which is called “The Last Day” in which God, the Son, will again appear in glory with his legions of angels. And the Last Judgment will be held. And those who are saved will live forever and ever contemplating the vision of the Blessed Trinity and those who did not behave themselves will squirm forever and ever, that is to say, through everlasting time in hell. And this, you see, is a one directional process. It happened once - it will never be repeated because St. Augustin fixed on the idea that when God the Son came into this world and sacrificed himself for the remission of all sins, this was an event that happened once and once only. I don’t know why he thought that, but he sure did think it. And so we have got the idea that the universe of time is a unique story which had a beginning and it is going to have an end, and which will never never never

From Time to Eternity A speech by Alan Watts

will take the view of time of the Hindus. The Hindus had no such small-minded provincial idea as that the world was created in a mere 4000 B.C. They reckoned the ages of the universe in units of four million, three hundred and twenty thousand years. That is your basic counting unit, and it is called a kalpa. And their understanding of the world is of course quite different from ours. We in the West think of the world as an artifact, something made by a grand technician,

happen again. And so although most Westerners do not believe in this story anymore, although a great many of them think they ought to believe in it, but they in fact do not. They still retain from this way of thinking a linear view of time, that we are going in a single direction. We will never again go back over the course which we have followed. And we hope that as we go on in time, things will get better and better. And this version of time lies in very strange and fascinating contrast to the view of time held by most other people in the world. And as a special example I

the Creator. But the Hindus do not think that the world is created at all. They look upon the world as a drama, not as created, but as acted. And they see God as the supreme actor, or what is called the cosmic self, playing all the parts. In other words, you and the birds and bees and the flowers, the rocks and the stars are all a big act being put on by God, who is pretending in order to amuse himself, through the many eternities, who is pretending that he is all of you. And this is not, after all, an unreasonable idea because if I were to ask you very seriously to consider what you would do if you were God, you might find, I think, that being omniscient for always and always and always, and being in control of everything would be extremely boring. You would want a surprise. After all, what are we trying to do with our technology - we are trying to control the world. And if you will imagine the ultimate fulfillment of technology, when we really are in control of everything, and we have great panels of push buttons whereon the slightest touch will fulfill every wish, you will eventually arrange to have a special red button on it marked “surprise.” And you would touch that button and you will suddenly disappear from your normal consciousness, and find your self in a situation very much like the one you are now in, where you feel a little bit out of control of things, subject to surprises, and subject to the whims of a not altogether predictable universe. And so the Hindus figure that that is what God does every so often. That is to say, God, for a period of four million, three hundred and twenty thousand years, knows who he is. And then he gets bored with it and forgets who he is for an equal period of four million, three hundred and twenty thousand years. As it were, he goes to sleep and has a dream. And this dream is called the manvandara , but the period in which he wakes up and doesn’t have the dream is called the pralaya., and that is a state of total bliss. But when he has a dream, he manifests the world. And the manifestation of the world is divided into four ages, and these ages are named after the four throws in the Indian game of dice. The first throw is called krita,, which is the throw of four, trouble.’ It is all right because we know we are going to wake up at the end of it. So you would engage dragons and rescue princesses from them and all that sort of thing. And then you would, after awhile you would get more and more far out. You would arrange to forget that you were dreaming, and think you were really involved in danger, and what a surprise that would be when you woke up. And one of those nights when you were dreaming any dream you wanted to dream, you would find your self right now sitting in this auditorium listening to me, with all your special problems and hang-ups and involvement. How do you know that that is not what is happening? So then, after the first round in which everything is perfect, the krita yuga it is called, that epoch of time, there comes a somewhat shorter epoch called the ______ yuga , that is the throw of three, and you know in the same way that a three-legged table isn’t quite as stable as a four legged table. In ______ yuga, the light goes on but there is something a little bit off. It is a little bit insecure, though as it were the fly in the ointment. And then when that comes to an end there is next a still shorter period called the davapala yuga , which is named after dava, the throw of two, in which period the forces of good and evil are equally balanced. And when that comes to an end, there follows a still shorter period called the kali yuga . Yuga means epoch. And the kali means the throw of one, or the worst throw. And in this period the forces of negation and destruction are finally triumphant. And this is supposed to have begun shortly before 3000 B.C., and we have got another 5000 years of it to run. In this period everything falls apart, and gets worse and worse and worse until finally at the end the Lord himself appears in the disguise of Shiva, the destroy-

the perfect throw. And that lasts for a very long time. And in this period of manifestation, the world is absolutely delightful. It would be the same, for example, if you had the privilege of dreaming any dream you wanted to dream when you went to sleep at night. For at least a month you would dream out all your wishes. You would have banquets and music and dancing girls and everything that you ever thought you wanted, you would have. But then after a few weeks of this you would say “well, this is getting a little dull, and let’s have an adventure and let’s get into

we mean by the word “now,” we think of the shortest possible instant that is here and gone, because that corresponds with the hairline on the watch. And as a result of this fabulous idea, we are a people who feel that we don’t have any present, because the present is instantly vanishing - it goes so As this is the problem of Faust of Goethe’s version of the story, where he attains his great moment and says to it “Oh still delay thou art so fair” that the moment never stays. It is

moment of time when we think what

er, blue-bodied, ten arms with a necklace of skulls, each hand holding clubs and knives, but one hand in this (visual) gesture, which means don’t be afraid, it is a big act. And there upon the entire cosmos is destroyed in fire, and in every soul the Lord wakes up again and discovers who he is, and abides for a pralaya of four million, three hundred and twenty thousand in a state of total bliss. And this process goes on and on and on forever and ever and ever. For these kalpas, these periods of four million, three hundred and twenty thousand years are the days and nights, the in breathing and the out breathing of Brahma, the supreme self. And they ad up into years of Brahma, each one of three hundred and sixty kalpas. And these add up again into centuries and it goes on and on and on. But it never gets boring because every time the new monvontara, the new play starts, the Lord God forgets what happened before, and becomes completely absorbed in the act, just as you did when you were born and you opened your eyes on the world for what you thought was the first time. And all the world was strange and wonderful. You saw it with the clean eyes of a child. And of course as you get older you get more used to things. You have seen the sun again and again, and you think it is just the same old sun. You have seen the trees until you regard them as the same old trees. And finally when you pass about 55 years old or so, you begin to get bored and you start to fall apart and disintegrate, and finally you die because really and truly you have had enough of it. But then after you die, another baby is born who is of course you, because every baby calls itself “I”, and sees the whole thing from a new point of view again, and is perfectly thrilled. You see. And so in this wonderfully arranged way, so that there is never absolutely intolerable boredom, the thing goes on and on and on and round and round and round. These are two, I would say, of the great myths of time in the world. And we really, in our day and age now, need to consider this very seriously. Because we, as a highly technological civilization, with enormous power over nature, really need to consider time. Let me ask the question that was asked St. Augustin “What is time?” I am not going to give you the same answer. I know what it is, and when you ask me I will tell you. Time is a measure of energy, a measure of motion. And we have agreed internationally on the speed of the clock. And I want you to think about clocks and watches for a moment. We are of course slaves to them. And you will notice that your watch is a circle, and that it is calibrated, and that each minute, or second, is marked by a hairline which is made as narrow as possible, as yet to be consistent with being visible. And when we think of a

will give you a historical account of the sequence of events. They will say “Well, I woke up at about seven o’clock in the morning. I got up and made myself some coffee, and then I brushed my teeth and took a shower, got dressed, had some breakfast and went down to the office and did this and that,” and so on. And they give you a historical outline of a course of events. And people really think that is what they did. But actually that is only the very skeleton account of

always becoming past. And we have the sensation, therefore, of our lives as something that is constantly flowing away from us. We are conTime is not to wasted. Time is money. And so because of the tyranny of this thing, we feel that we have a past, and we know who we are in terms of our past. Nobody can ever tell you who they are, they can only tell you who they were. And we think we also have a future. And that is terribly important, because we have a naive hope that the future is somehow going to supply what we are looking for. You see, if you live in a present that is so short that it is not really here at all, you will always feel vaguely frustrated. And also, when you ask a person “What did you do yesterday?” they


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Autumnal Equinox / November 23

At the construction site

Autumnal Equinox / November 23


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Autumnal Equinox / November 24 At the construction site 126 / 180

many things. Going back to this account of one’s day - you got up in the morning and you made yourself some coffee. I suppose you made instant coffee because you were in too much of a hurry to be concerned with the preparation of a beautiful coffee mixture. And so your instant coffee was a punishment for a person in too much hurry. This is true of everything instant. There is something about it that is phony and fake. Where were you going? What do you think the future is going to bring you? Actually you don’t know. I’ve always thought it an excellent idea to assign to freshmen in college, the task of writing an essay on what you would like heaven to be. In other words, what do you really want. And be specific because be careful of what you desire - you may get it. You see, the truth of the matter is, as I have already intimated, there is no such thing as time. Time is an abstraction. So is money. As so arethe inches. Do you remember GreatPause. Depression? One day everything was going on all right. Everybody was pretty wealthy and had plenty to eat. The next day everybody was in poverty. What had happened? Had the fields disappeared, had the dairy vanished into thin air, had the fish of the sea ceased to exist, had human beings lost their energy, their skills and their brains? No. But on the morning after the Depression a man came to work building a house, and the foreman said to him “Sorry chum you can’t work today,. there ain’t no inches.” He said “What do you mean there ain’t no inches?” “Yeah” he said, “Yeah, we got lumber, we got metal, we even got tape measures.” The foreman said “The trouble with you is you don’t understand business. There are no inches. We have been using too many of them and not enough to go around.” Because what happened in the Great Depression was that money, there was a slump in money. And human beings are so unbelievably stupid, that they confused money with wealth. And they don’t realize that money is a measure of wealth, in exactly the same way that meters are a measure of length. They think it is something that is valuable in and of itself. And as a result of that get into unbelievable trouble, in exactly the same way time is nothing but an abstract measure of motion. And we keep counting time. We have the sensation time is running out, and we bug ourselves with this. And as we sit and watch the clock, supposing you are working, are you watching the clock? If you are, what are you waiting for. Time off. Five o’clock. We can go home and have fun. Yeah, fun. What are you going to do when you get home? Have fun? Or are you going to watch tv, which is an electronic reproduction of life which doesn’t even smell of anything. And eat a tv dinner which is a kind of a warmed over airline nastiness until you just get tired and have to go to sleep. You know, the great society. This is our problem, you see. We are not alive, we are not awake. We are not living in the present. Let’s take education. What a hoax. ¨Qà¬get a little child, you see, and you suck it into a trap and you send it to nursery school. And in nursery school you tell the child “You are getting ready to go on to kindergarten. And then wow-wee, first grade is coming up, and second grade, and third Second Side grade.” You are gradually climbing the ladder And then you go to your first sales meeting, and they say “Now get out there and sell this stuff,” because then you are goi towards, towards, going on towards progress. morning as Vice President of the firm, and you say to yourself looking in the mirror “I’ve arrived. But I feel slightly cheat And then when it gets to end of grade school, enable you to retire in comfort at sixty five, and you will be able to look forward to that.” And you are delighted. And you you say “high school, now you’re really getare a materialist. You are a phantom, you are an abstractionist, you are just nowhere, because you never were told, and ne ting going.” Wrong. But otherwise business, of tomorrow’s Dallas Morning Herald, whatever it is? It just isn’t here. There is no time. This is a fantasy. It is a useful fan Autumnal Equinox / November 18 you are going out into the world and you get I can arrange to meet you at the corner of Main and lst, or whatever it is, at 4 o’clock. Great. But let us not be fooled by it your _________ on and your diploma. they are living for their future, they make plenty of plans. Yeah. But when the plans mature, and they come off, the people


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ing on up the ladder in business, and maybe you will get to a good position. And you sell it and then they up your quota. And then finally about the year 45 you wake up one ted because I feel just the same as I always felt. Something is missing. I have no longer a future.” “Uh uh” says the insurance salesman, “I have a future for you. This policy will u buy the policy and at sixty five you retire thinking that this is the attainment of the goal of life, except that you have prostate trouble, false teeth and wrinkle skin. And you ever realized that eternity is now. There is no time. What will you do? Can you discover for me the pop of a champagne cork that popped last night? Can you hand me a copy ntasy, like lines of latitude and longitude. But you are not going to ever tie up a package with the equator. It is the same as time, it is an abstraction. It is a convenience so that t. It is not real. So people who do not live in the present, have absolutely no use for making plans. Because you see ordinary people who believe in time, and who believe that e are not there to enjoy them. They are planning something else. And they are like donkeys running after carrots perpetually that is attached to their own collars. And so they


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/ L´´Árc de Triomphe

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Autumnal Equinox / November 29

Athenäum

Autumnal Equinox / November 29


Egon Friedell (1878-1938)

wife of the architecht Adolf Loos, writer and actress Lina Loos (Carolina Catherina Obertimpfler) was involved in the cabaret, too. Lina, to whom he unsuccessfully proposed marriage, was the great love of his life. Arthur Schnitzler's based his play Das Wort (The Word) on a true love story between Lina and a young man, who committed suicide after being spurned by her. Friedell, Peter Alternberg, and Polgár were the stars of the literary circle at Café Central. Friedell also wrote a study on Peter Altenberg, Ecce Poeta (1912), and edited a collection of writings, Das Altenbergbuch (1922). Viennese coffeehouses, the meeting places of intellectuals, were laboratories of new ideas. All epoch-making personalities knew each other in this unique world of grand cafés, where professors, writers, musicians, and artists freely argued at tables, enjoying at the same time a cup of coffee and perhaps a strudel. Friedell's other friends included nearly all the major authors of the period, Franz Werfel, Hermann Broch, Robert Musil, Rainer Maria Rilke, Arthur Schnitzler, Hugo von Hofmannsthal. To advertise his lectures 'Shaw oder die Ironic' and 'Besser als Shakespeare' Friedell used in posters Egon Schiele's face from Self-Portrait Nude, Facing Front (1910); this violently coloured watercolor portraying a figure convulsed in a spasm became one of the icons of the avant-garde circles of Vienna. Due to his alcohol problems and depression, Friedell spent some time in a

 the liberal, intellectual elite of Vienna was Jewish, and like Friedell, many of them changed their religion. However, in Vienna, as Arthur Schnitzler remarked, "it was impossible, especially not for a Jew in public life, to ignore the fact that he was a Jew." Sigmund Freud, whom Friedell criticized for bolstering irrationalism with tools of rationalism, never hid his strong Jewish identity. Friedell's attitude toward Freud was ambivalent. Psychoanalysis had according to Friedell all the characteristics of a religious sect, but on the other hand Friedell acknowledged Freud's achievement in revealing the significance of the unconsc ious. Friedell studied German literature and philosophy in Heidelberg under the philosopher and historian of philosophy Kuno Fischer, and completed his studies in Vienna, receiving his doctorate in 1904. His dissertation about Georg Christoph Lichtenberg (1742-1799) was rejected, but the following attempt, dealing with Novalis' universal science and dedicated to Kuno Fischer, was finally accepted although declared poor. Novalis als Philosoph was printed under the name Fri(e)dell, but officially Friedell changed his name in 1916. Forced to abandon his hopes for an academic career, Friedell took a new turn in his life and became a cabaretist. He contributed to Karl Kraus's Die Fackel and then he was appointed artistic director of the Vienna cabaret Fledermaus, named after Johann Stauss' operetta. His plays, written in collaboration with Alfred Polgar, included Goethe (1908), in which he acted in the title role, Der Petroleumkönig; oder,

sanatorium near Munich. He also suffered from diabetes. In spite of his



Donauzauber (1908), and Soldatenleben im Freden (1910) . The first

 bohemian appearance, Friedell was reluctant to see any changes in his daily routines. The outbreak of WW I was greeted all over Europe with joy and celebration. Like a numbrer of writers, Friedell volunteered for military service. However, he was rejected for physical reasons. Later he defended Germany's role in the war in his Cultural History of the Modern Age by comparing it with the fate of the Nibe lungs. From 1924 Friedell cooperated with Max Reinhardt and acted in his productions at the Vienna Burgtheater and in Berlin at the Deutschen Theater. In Vienna Friedell worked also as the codirector of Intimes Theater. In 1923 Friedell had a major role in Molière's Imaginary Invalidin Reinhardt's Schloss Leopoldskron in Salzburg. On stage spoke with a typical Viennese accent which was difficult to understand for the German theater audience. Die Judastragödie (1920), produced in the Vienna Burgtheater in 1923, portrayed Judas as a hero. It was followed by a prose work, Das Jesusproblem (1921). The play was performed only eight times. Friedell's film, drama and literary criticism appeared in magazines and newspapers such as Schaubühne, published in Berlin, Fackel, establised by Karl Kraus, and Neuen Wiener Journal. Friedell also translated or edited works by Emerson, Hebbel, Lichtenberg, Carlyle, Hans Christian Andersen, Johann Nestroy, and Macaulay. In 1914 Friedell published a translation of Carlyle's On Heroes, Hero Worship and the Heroic

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Austrian essayist, cabaret performer, and amateur cultural historian, best known for his brilliant, playful, and stimulating magnum opus, A Cultural History of the Modern Age (1927-31), written under the influence of Oswald Spengler and Jacob Burckhardt. Friedell hoped for a rebirth of Western culture; the Moder Age, which was born from the Great Plague of the fourteenth century, has come to its end. At the eve of World War II, Friedell committed suicide by jumping from a window of his apartment. The German writer Thomas Mann ranked Friedell as one of the greatest stylists of the German language. "The bioscope is killing human gesticulation, as sound film is killing the human voice – and the same is true of the radio; at the sometime, it is freeing us of the necessity of concentration, and we are now able to enjoy Mozart and sauerkraut, or the Sunday sermon and a game of cards, at one and the same time." (from A Cultural History of the Modern Age, vol. 3, 1931) Egon Friedell was born Egon Friedmann in Vienna, the youngest son of Moriz Friedman, a Jewish cloth  manufacturer and Karoline (Eisenberger) Friedmann. Friedell lost both of his parents in his childhood. Shortly after his birth, his mother deserted her family and ran away with a voice instructor. Formally his parents divorced in 1887. Moriz Friedmann died in 1891, after which Friedell's relatives took care of him, first his aunt, who lived in Frankfurt am Main. Friedell's mother reappeared in 1928, demanding support from him. She died in 1933. Friedell's brother Oskar Friedmann established in 1899 the first exclusively literary publisher in Vienna, the Wiener Verlag, which attracted writers such as Hugo von Hofmannsthal, Arthur Schnitzler, and Robert Musil. Later it was taken over by a businessman named Fritz Freund. His studies Friedell did not take very seriously. In 1894 he was dismissed from a secondary school in Frankfurt and it was not until 1899 when he passed his final schoolleaving examination (Abitur) at the Gymnasium in Heidelberg. A few years earlier he had renounced the Jewish faith and converted to Protestantism. Before entering the University of Heidelberg, he studied philosophy at the university of Berlin. From 1900 until his death, Friedell had the same third-floor residence in the Gentzgasse, sharing it with his housekeeper Hermine Schimann and her daughter Herma. Friedell never married and it was rumored that he was homosexual or impotent and that Herma was his child. After she married a carpenter named Franz Kotab, the couple and later their two children continued to live in a small room in his barchelor apartment. Friedell named Hermine Schimann as his sole heir. At the turn of the century, majority of


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But you see our philosophy and the philosophy of the communists is exactly the same. In fact we, our system is their system. And increasingly we become more alike because of this lack of perception of reality. We are obsessed with time. And so it is always coming. So Mao Tse Tung can say to all the Chinese, “Let’s live a great boring life and everybody wear the same clothes and work and carry around a little red book so that one day, some day perhaps it will be great.” But we are in exactly the same situation. We are the richest people in the world, and most of our males go around looking like undertakers. We eat Wonder Bread which is styrofoam injected with some chemicals that are supposed to be nutritive. We do not even know how to drink. In other words, living, we live in the abstract, not in the concrete. We work for money, not for wealth. We look forward to the future, and do not know how to enjoy today. So as a result of this, we are destroying our environment, we are Los Angelizing the world instead of civilizing it. And we are turning the air into gas, the water into poison, and tearing the vegetation off the face of the hills, for what? To print newspapers. In our colleges, we value the record of what goes on more than what happens. The records in the Registrar’s office are kept in safes under lock and key, but not the books in the Library. The record of what you do is of course much more important than what you did. We go out to a party and have a picnic and somebody says “Oh we are having a lovely time, what a pity somebody didn’t bring a camera, so we could record it.” People go on tours and they’ve got these wretched little boxes and instead of being with the scene, whatever it is, they go click, click, click, click, click_______a little box so they can get home and show it to their friends and say “See what happened.” Of course I wasn’t there, I was just photographing it. So when the record becomes more important than the event, we are really up the creek with no paddle. So the most serious need of civilization is to come to now. Think of all the trouble we would save. Think of how peaceful things would become, we would not be interfering with everybody. We would not be dedicated to doing everybody else good, like the General who the other day destroyed a village in Vietnam for its own safety. That is what he said. “Kindly let me help you or you will drown” said the monkey putting the fish safely up a tree. Now you see is the meaning of eternal life. When Jesus said “Before Abraham was,” he didn’t say “I was,” he said “I am.” And to come to this, to know that you are and there is no time except the present. And then suddenly you see you attain a sense of reality. And you want always to be looking ahead for the things that you wanted to happen. You have to find it now. And so really, the aim of education is to teach people to live in the present, to be all here. As it is, our educational system is pretty abstract. It neglects the absolutely fundamentals of life, teaching us all to the bureaucrats, bankers clerks, accountants and insurance salesmen; all cerebral. It entirely neglects our relationships to the material world. There are five fundamental relationships to the material world: farming, cooking, clothing, housing and lovemaking. And these are grossly overlooked. And so it was like a little while ago, the Congress of the United States passed a law making it a grave penalty for anyone to burn the flag. And they did it with great flourishes of patriotic speeches. Yet those same Congressmen, by acts of commission or omission, are responsible for burning up what the flag stands for - for the erosion of the natural resources of this land. Although they say they love their country, they don’t. They love their flag. So I think it is a great time to get back to reality, that is to say, to get back from time to eternity, to the eternal now, which is what we have, always have had, and indeed always will have. So now I have monologued at you enough. There will be one minute intermission in case any of you have to leave. Thereafter I will be most happy to entertain questions from the audience and try to answer them as best I can.

Autumnal Equinox / December 1


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Autumnal Equinox / December 1

2-12-16 Charcot and freud; Augustin and chair,, Hysteria L; cultural, posture, distortion, surreal.' ) Ruining it again; ) Sitting Position:situation-posture-attitude-pose Pictures object or model is not passive-the object answers with culturally coded representation These representations start to re-present what is expected =Mielikuva, mieli =Esitys Affect is bodily feeling; more physical and structural; Condensation-tiivistymä; In some objects something comes close to affective Scissors condensate something;;; Some repeated things,, chair,, scissors,, too small clothes;; Displacement, of doing something else,, alitajunta piirros,,laulaminen ilman sanoja, ; Suffering from reminincences; memories that are not memorized; repression is faoÜed and become symptoms Memory traces,,on back cover.. that affect,, Skin, legs, can be an effect which would like to be expressed and come symptom Also fantasies, siblings, etc. Attached to these.. mixture of real and fantastics, Fantasies are taken seriously, Repetition is a way to working ..

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The Weak Universalism

Information from last night; every hour, to talk about them,,to write..

Autumnal Equinox / December 2


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Autumnal Equinox / December 3

The Weak Universalism

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Autumnal Equinox / December 4

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Autumnal Equinox / December 5

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Autumnal Equinox / December 6

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Autumnal Equinox / December 7

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Autumnal Equinox / December 6


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Autumnal Equinox / December 8

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Autumnal Equinox / December 8


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The Weak Universalism

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Autumnal Equinox / December 10

Uusi SI-järjestelmä toteuttaa Maxwellin unelman Antti Manninen

Tämän

vuoden tammi-

kuussa kanadalaistutkijat rapor-

täydellisen samanlaisten atomien aallonpituudesta, värähtelyn jak-

menetelmällä ja tulokset olivat

tyttävän kaukonäköisestä visios-

sisällä [1]. Aiemmin näillä kahdella

alkavat olla kasassa vasta nyt,

tuloksen: he olivat määrittäneet

sosta ja absoluuttisesta massasta”

sopusoinnussa alle 0,1 miljoo-

ta, mutta tekniset ja tieteelliset

nasosan mittausepävarmuuden

menetelmällä eri laboratorioissa saatujen tulosten välillä on ollut noin miljoonasosan suuruinen The Weak Universalism

tumattomien, muuttumattomien ja

toivat hätkähdyttävän tieteellisen Planckin vakion arvon kahdella

ero. Miksi meidän pitäisi välittää

näistä viimeisistä desimaaleista? Siksi että uusi tulos on tärkeä

askel kohti mittaamisen suurta

murrosta, luonnonvakiopohjaista mittayksikköjärjestelmää.

Luonnonvakioiden ja atomien

ominaisuuksien avulla määritelty mittayksikköjärjestelmä on ollut mittaustieteen eli metrologian

tutkijoiden haaveena vuosikym-

menten ajan. Itse asiassa jo vuonna 1870 James Clerk Maxwell

esitti: ”Jos aiotaan luoda pituuden, ajan tai massan mittanormaaleja,

jotka ovat täydellisen pysyviä, niitä ei pidä etsiä planeettamme koosta, 10

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liikkeestä tai massasta, vaan pilaan-

[2]. Maxwellia voi kiittää hämmäs-

edellytykset sen toteuttamiselle 2010-luvulla.

Mittaamisen ensimmäinen vallankumous roihahti Ranskassa Ajatus koko maailman kattavasta yhtenäisestä mittayksikköjärjes-

telmästä kypsyi 1700-luvun lopun Ranskassa vallankumouksen

aikoihin. Lähtökohdaksi otettiin senaikaiset ”luonnonvakiot” eli

maapallon ympärysmitta ja veden tiheys. Pituuden yksiköksi, metriksi, valittiin yksi kymmenes-

miljoonasosa päiväntasaajan ja

pohjoisnavan välisestä isoympy-

rän neljänneksestä, joka oli juuri

pystytty määrittämään ennennäkemättömän tarkasti, ja massan yksiköksi, grammaksi, valittiin

kuutiosenttimetrin vesimäärän

massa. Tämän lähtökohdan mu-

kaisesti kilogrammalle ja metrille

valmistettiin platinaiset mittanormaalit Ranskassa vuonna 1799. 1800-luvun loppupuolella

metriin, kilogrammaan ja vuoro-

kauden keskimääräisen pituuden avulla määriteltyyn sekuntiin perustuva mittayksikköjär-

jestelmä oli levinnyt suureen

osaan Eurooppaa. Vuonna 1875

allekirjoitettiin metrisopimus ja

perustettiin BIPM, kansainvälinen paino- ja mittatoimisto, metro-

logian keskuspaikaksi Sèvresiin Pariisin lähelle. Vuonna 1889

otettiin käyttöön uudet, platinan

ja iridiumin seoksesta valmistetut prototyypit metrin ja kilogramman määrittelemiseksi. Näiden

BIPM:n tiloissa monilukkoisessa kassakaapissa säilytettävien

kansainvälisten prototyyppien

lisäksi valmistettiin niiden identtisiä kopioita, jollaiset Suomikin

sai omiksi mittanormaaleikseen vuonna 1890.

Metrijärjestelmä laajeni säh-

kösuureisiin vuonna 1946, kun

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The Weak Universalism

Autumnal Equinox / December 11

Taulukko 1. Nykyiset SI-perusyksiköiden määritelmät ja BIPM:n julkistamat ehdotukset uusiksi määritelmiksi [4, 5]. Luonnonvakioiden tarkkojen arvojen valinnassa (viimeiset desimaalit X) hyödynnetään kaikkia käytetävissä olevia mittaustuloksia ja pyritään siihen, että mittayksiköiden suuruudet eivät muutu.

SI-perusyksikkö

Nykyinen määritelmä

Ehdotettu uusi määritelmä

sekunti (s)

Sekunti on 9 192 631 770 kertaa sellaisen säteilyn jaksonaika, joka vastaa cesium 133 -atomin siirtymää perustilan ylihienorakenteen kahden energiatason välillä.

Sekunti, s, on ajan yksikkö. Sen suuruus määräytyy kiinnittämällä lepotilassa 0 K:n lämpötilassa olevan cesium 133 -atomin perustilan ylihienorakennesiirtymän taajuuden numeroarvoksi täsmälleen 9 192 631 770, kun yksikkönä on s−1 eli Hz.

metri (m)

Metri on sellaisen matkan pituus, jonka valo kulkee tyhjiössä aikavälissä 1/299 792 458 sekuntia.

Metri, m, on pituuden yksikkö. Sen suuruus määräytyy kiinnittämällä valon nopeudelle tyhjiössä täsmälleen numeroarvo 299 792 458, kun yksikkönä on m s-1.

kilogramma (kg)

Kilogramma on massan yksikkö; se on yhtä suuri kuin kansainvälisen kilogramman prototyypin massa.

Kilogramma, kg, on massan yksikkö. Sen suuruus määräytyy kiinnittämällä Planckin vakion numeroarvoksi täsmälleen 6,626 06X ×10−34, kun yksikkönä on s−1 m2 kg eli J s.

ampeeri (A)

Ampeeri on sellainen ajallisesti muuttumaton sähkövirta, joka kulkiessaan kahdessa suorassa yhdensuuntaisessa, äärettömän pitkässä ja poikkipinnaltaan mitättömässä pyöreässä johtimessa, jotka ovat metrin etäisyydellä toisistaan tyhjiössä, aikaansaa johtimien välille 2×10−7 newtonin voiman johtimen metriä kohti.

Ampeeri, A, on sähkövirran yksikkö. Sen suuruus määräytyy kiinnittämällä alkeisvarauksen numeroarvoksi täsmälleen 1,602 17X ×10−19, kun yksikkönä on A s eli C.

kelvin (K)

Kelvin, termodynaamisen lämpötilan yksikkö, on 1/273,16 veden kolmoispisteen termodynaamisesta lämpötilasta.

Kelvin, K, on termodynaamisen lämpötilan yksikkö. Sen suuruus määräytyy kiinnittämällä Boltzmannin vakion numeroarvoksi täsmälleen 1.380 6X ×10−23, kun yksikkönä on s−2 m2 kg K−1 eli J K−1.

mooli (mol)

Mooli on sellaisen systeemin ainemäärä, joka sisältää yhtä monta perusosasta kuin 0,012 kilogrammassa hiili 12:ta on atomeja. Moolia käytettäessä perusosaset on yksilöitävä ja ne voivat olla atomeja, molekyylejä, ioneja, elektroneja, muita hiukkasia tai sellaisten hiukkasten määriteltyjä ryhmiä.

Mooli, mol, on yksilöityjen perusosasten ainemäärän yksikkö; perusosaset voivat olla atomeja, molekyylejä, ioneja, elektroneja, muita hiukkasia tai sellaisten hiukkasten yksilöityjä ryhmiä. Moolin suuruus määräytyy kiinnittämällä Avogadron vakion numeroarvoksi täsmälleen 6,022 14X ×1023, kun yksikkönä on mol−1.

kandela (cd)

Kandela on sellaisen säteilijän valovoima, joka tiettyyn suuntaan lähettää monokromaattista 540×1012 hertsin taajuista säteilyä ja jonka säteilyintensiteetti tähän suuntaan on 1/683 wattia steradiaania kohti

Kandela, cd, on valovoiman yksikkö. Sen suuruus määräytyy kiinnittämällä 540 ×1012 Hz taajuisen monokromaattisen säteilyn valotehokkuuden numeroarvoksi täsmälleen 683, kun yksikkönä on s3 m−2 kg−1 cd sr eli cd sr W−1 eli lm W−1.

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1

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Autumnal Equinox / December 11

netaan. Tässä ja muissakin

Metrin, sekunnin ja kandelan määritelmät eivät muutu merkittävästi

yhdessä Aalto-yliopiston kanssa

, kBT, kuvaa termistä energiaa.

Metrin, sekunnin ja kandelan

vuoden 2011 alussa alkaneessa

kaalisissa ilmiöissä esiintyvä

pötilan ja Boltzmannin vakion

lukon 1 ehdotuksessa kelvin

äritelläänkin luonnollisella

alla kiinnittämällä kB:n arvo.

Nykyisessä SI-järjestelmässä

zmannin vakion arvo pysty-

n määrittämään noin miljoo-

osan suhteellisella epävarmuu-

a käyttämällä primäärisiä läm-

lanmittausmenetelmiä veden

moispisteen lämpötilassa. Tois-

eksi tarkimpiin tuloksiin on

sty mittaamalla äänen nope-

jalokaasussa, mutta muitakin

netelmiä kehitetään aktiivises-

3]. Ne perustuvat esimerkiksi

määritelmiä ei ole tässä vaiheessa tarkoitus muuttaa muuten kuin

sanamuotojen osalta. Metrin määritelmä, joka perustuu sekuntiin ja valon nopeuden vakioarvoon,

lienee jo sisällöllisesti ”lopullisessa muodossaan”. Metri voidaan

toteuttaa siirtämällä atomikello-

jen tuottama tarkka GHz-luokkaa

oleva taajuus optisille taajuuksille ja laserien aallonpituuksiin esi-

merkiksi taajuuskamman avulla [15] ja edelleen fyysisiin pituuksiin interferometrisesti.

Sen sijaan sekunnin määritel-

kehittää yksittäisen 88Sr+-ioniin

perustuvaa optista atomikelloa hankkeessa.

Kandela, valovoiman yksikkö,

on ihmissilmän näkemän valon kirkkauteen liittyvä perusyk-

sikkö. Kandela on siinä mielessä erityinen SI-perusyksikkö, että

sillä ei mitata pelkkiä fysikaalisia ominaisuuksia vaan otetaan huomioon myös biologia eli ihmissil-

män herkkyys valolle. Valovoima saadaan monokromaattisen

540 THz:n valolähteen säteilyin-

tensiteetistä (yksikkö watti/steradiaani) kertomalla se vakiolla

Kcd = 683 cd sr/W. Muuntaajuisten

kaasun dielektrisyysvakion,

mää on tulevaisuudessa tarpeen

valolähteiden valovoiman lasken-

pler-siirtymän mittaamiseen.

essä. Jo nyt optisilla atomikelloilla

tä säteilyintensiteettiä V(λ)-funk-

kövastuksen termisen kohinan

atomien absorptiospektrien

tulevaisuudessa siirrytään kB:n

ioarvoon perustuvaan kelvi-

määritelmään, näitä samoja

määrimenetelmiä voi käyttää

pötilan määrittämiseen muis-

n lämpötiloissa kuin veden

moispisteessä. Lämpötila-as-

on ääripäissä voidaan käyttää

ta primäärisiä menetelmiä,

en esimerkiksi Suomessa

sittyä CBT-nanolämpömittaria

muuttaa optisella taajuusalueella toimivien atomikellojen kehitty-

tiolla, jonka CIE (International

män toteuttavilla mikroaaltoalu-

Kandelan suuruus on valittu niin,

luokkaa parempiin tarkkuuksiin

kuin nykyisen sekunnin määriteleella toimivilla Cs-atomikelloilla,

joilla parhaimmillaan saavutetaan

luokkaa 5 × 10 oleva suhteellinen -16

epävarmuus [16]. Sekä yksittäisiin vangittuihin ioneihin (esim.

199

Yb ,

171

+

Hg , Sr , Al ) että atomihiloi+ 88

+ 27

hin (esim. Sr, 87

+

Yb) perustuvat

171

optiset atomikellot ovat nopeassa

pötiloissa Euroopan metrolo-

hyvin. Todennäköisesti sekunti

kön toteuttamiseen alle 1 K:n

utkimusohjelmaan kuuluvassa

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kkeessa.

herkkyys painottamalla spektris-

voidaan päästä lähes kaksi kerta-

, jota MIKES ja Aalto-yliopisto

avat kehittää lämpötilan mitta-

nassa otetaan huomioon silmän

kehitysvaiheessa eikä niiden omi-

naisuuksia vielä tunneta riittävän kuitenkin uudelleenmääritellään optisen alueen transition avulla tulevaisuudessa mutta ei ennen vuotta 2019. Suomessa MIKES

Commission on Illumination) on

standardoinut (CIE S 010/E:2004). että kynttilä tuottaa suunnil-

leen yhden kandelan suuruisen

valovoiman. Alunperin kandela

määriteltiinkin standardikynttilöiden avulla ja sen jälkeen plati-

nan sulamispisteen lämpötilassa

olevan mustan kappaleen säteilyn

avulla. Vuodesta 1979 lähtien kandelan määritelmä on perustunut

monokromaattisen säteilylähteen intensiteettiin. Tätä lähtökohtaa ei ainakaan tässä vaiheessa ole

tarkoitus muuttaa, mutta mahdollisuutta kandelan määrittelemi-

seen fotonien lukumäärän avulla

ARKHIMEDES/01


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164 / 180

Suit, site & situation

Your translocal time dealer

Autumnal Equinox / December 13


165 / 180


Autumnal Equinox / December 14 The Weak Universalism

“Koittaa aika jolloin hevoset asuvat kapakoissa ja raivoisat muurahaiset käyvät keltaisen taivaan kimppuun ja se pakenee lehmien silmiin.

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Joskus toiste me näemme paloiteltujen perhosten ylösnousemuksen ja kun vielä kuljemme harmaiden sienien ja mykkien laivojen maita näemme miten sormukset kiiltävät ja kielistämme puhkeavat ruusut.” -F.G.Lorca

Autumnal Equinox / December 10


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168 / 180

self-aggrandizement

Autumnal Equinox / December 15


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tutkitaan parhaillaan [17]. MIKES aina ja kaikkialla. Mittayksiköiden kilogramman, ampeerin, kelvinin tutkitaan parhaillaan [17]. MIKES aina ja kaikkialla. Mittayksiköiden kilogramman, ampeerin, kelvinin ja Aalto-yliopisto ovat aktiivisesti määritelmiä ei voi muutella jatkuja moolin uudelleenmäärittelyn ja Aalto-yliopisto ovat aktiivisesti määritelmiä ei voi muutella jatkuja moolin uudelleenmäärittelyn mukana tutkimuksessa. vasti, vaan ainoastaan silloin, kun ajankohtaiseksi. Tällä uudelleenmukana tutkimuksessa. vasti, vaan ainoastaan silloin, kun ajankohtaiseksi. Tällä uudelleenmuutoksen tuomat edut voittavat määrittelyllä päästäisiin eroon SI-järjestelmää ei muuteta muutoksen tuomat edut voittavat määrittelyllä päästäisiin eroon kansainvälisen kilogramman SI-järjestelmää ei muuteta siitä aiheutuvat haitat, ja sillointurhanpäiten siitä aiheutuvat haitat, ja silloinkansainvälisen kilogramman turhanpäiten kin on oleellista pyrkiä pitämään prototyypin massan mahdolliKansainvälisesti yhdenmukainen, kin on oleellista pyrkiä pitämään prototyypin massan mahdolliKansainvälisesti yhdenmukainen, yksiköiden suuruudet muuttumat- sen muuttumisen aiheuttamasta käyttökelpoinen ja vakaa mittayksiköiden suuruudet muuttumat- sen muuttumisen aiheuttamasta kilogramman muuttumisesta ja käyttökelpoinen ja vakaa mitta- tomina. Sähkösuureiden kvanttiyksikköjärjestelmä on tieteen, tomina. Sähkösuureiden kvanttikilogramman muuttumisesta ja normaalien, kilogramman sähsaataisiin kvanttinormaalien avulyksikköjärjestelmä on tieteen, teollisuuden ja globaalin kaupannormaalien, kilogramman sähsaataisiin kvanttinormaalien avulla tehtävät tarkimmat sähkömittateollisuuden ja globaalin kaupan- köisten ja atomien lukumäärään käynnin perusta. Mittayksiköt piköisten ja atomien lukumäärään la tehtävät tarkimmat sähkömittakäynnin perusta. Mittayksiköt pi- perustuvien toteutusmenetelmien ukset SI-järjestelmän määrittelyn tää määritellä niin, että ne voidaan perustuvien toteutusmenetelmien ukset SI-järjestelmän määrittelyn tää määritellä niin, että ne voidaansekä primääristen lämpötilamitta- mukaisiksi. toteuttaa luotettavasti ja mahdolsekä primääristen lämpötilamitta- mukaisiksi. Mittayksikköjärjestelmä on lätoteuttaa luotettavasti ja mahdol- usten kehittyminen ovat tehneet lisimman tarkasti samanlaisina usten kehittyminen ovat tehneet Mittayksikköjärjestelmä on lälisimman tarkasti samanlaisina

Kuva 4. Yhteenveto tarkimmista kevääseen 2012 mennessä julkaistuista Planckin vakion h mittaustuloksista epävarKuva 4. Yhteenveto kevääseen 2012 mennessä julkaistuista Planckin vakion h mittaustuloksista epävarmuuksineen [1, 9, 10] jatarkimmista uusin CODATAn suosittelema arvo (rasti). Wattivaakatulokset on merkitty mustin ja piipalmuuksineen [1, 9, 10] ja uusin CODATAn suosittelema arvo (rasti). Wattivaakatulokset onlaboratorio merkitty mustin ja piipallotulokset valkoisin ympyröin ja kunkin tuloksen viereen on merkitty mittauksen julkaissut tai konsortio valkoisin ympyröin ja kunkin tuloksen viereen on merkitty mittauksen julkaissut laboratorio tai konsortio sekälotulokset julkaisuvuosi. sekä julkaisuvuosi. ARKHIMEDES/01 ARKHIMEDES/01

1

1


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172 Little / 180 My Phototheory (#1) Absolute Beginning, The End of Individualism.

Autumnal Equinox / September 23

B Y T E R

S S

and Thank GodEfor Menthal

DIch, artistsea´rch

THE OBSERVER R

Jippie The F-Man P & Happy Morgan

The Weak Universalism

SELF PORTRAITURE

Autumnal Equinox / December 22

UNCANNY


WTFRCD001

c u r m u d g e o n Electric Wheels Of Confusion

cu rm ud ge on

curmudgeon

01. Prime 02. Stud 03. Monument 04. Hijinx 05. Doomball 06. Awful Things 07. Infrared 08. Two By Four 09. The Killing

Electric Wheels Of Confusion : Mikko - Antti - Matti

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November 25

Icon

o´where The Plänts go-goes

You know, Kike (-kaik/) is a derogatory slur

This is a recording made at Studio Homebase with drum mics kindly provided by Mad Dog Turunen Audio edited by Antti Väärälä - Sleeve concept and design by Kristian Jalava : www.obscura.fi Everything written by Electric Wheels - Big Thanks to Kristian, Miika, Veera, Korppi www.electricwheels.tumblr.com - ewcband@gmail.com - WTF Records 2015


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Autumnal Equinox / September 23

The Weak Universalism

Illness

The Depressed & Confessed no.1 October - December 2007

“The Ugly Side of Freedom”

and Thank God for Menthal

DIY research, artistic resea´rch

THE OBSERVER

Jippie The Fucker Man & Happy Morgan

My Little Phototheory (#1) Absolute Beginning, The End of Individualism.

Positive Thinking, Not. Phototherapy The Organized Movement What does kill you, makes you stronger. To Forget, To Let The Past Behind Interviews Work For Love,

New Beginning (Clean Tables, Clean Sheats)

Autumnal Equinox / December 22


” Reality is not enough; we need nonsense too. Drifting into a world of fantasy is not an escape from reality but a significant education about the nature of life. And reality is not an escape from nonsense. Our education goes on everywhere.” Edmund Miller Lewis Carroll Observed

Teen taas monia asioita samaan aikaan,Ruoanlaitto voi nälkäisenäkin jäädä kesken, jatkan vielä hetken kirjoittamista. Ihmiset ovat paljon fiksumpia, mitä televisiosta näkyy, onneksi telkkari on naapurissa.

May 23

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Minuuttien hiljaiset hetket


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The primacy of the neuron, the functional unit of the brain, and of larger complexes of neurons, is well-argued by French neurobiologist Changeux. Condensing a wide range of material, he first supplies a historical/philosophical perspective--which takes in a number of significant 20th-century French contributors (Flourens, Broca, Du Bois-Reymond). Successive chapters examine gross anatomy and species comparisons, the nature of both electrical and neurochemical nerve signalling, and the intricately structured layers and neuronal populations of the cortex. To illustrate function, Changeux draws upon extensive studies of birdsong, vision, language, and the various centers and circuits involved with vital functions and emotions (including some new material on human orgasm). Then he moves gradually into abstract thought, concept-formation and memory, consciousness and attention. All these complex activities or states, in his view, are built into the brain's structure in the form of multiple assemblies of neurons. These assemblies interact with incoming signals but are also capable of spontaneous activity. Matches with ""reality"" (resonances), and mismatches (dissonances), serve to strengthen or weaken particular circuits, thus facilitating the laying down of images, ideas, or memories. Random recombinations could yield novel thoughts or images. Elaborating on this theme, Changeux explores nervous system development, tracing events in embryo and their genetic underpinnings. Studies have shown that in the course of development many synapses and nerve endings are winnowed out--there is a kind of competition, and losers die. This phenomenon accords with Changeux's theory of ""epigenesis through selective stabilization of synapses."" Put simply, epigenesis involves the process by which larger assemblies of neurons come to form coordinated units. Some aspects of the theory are associated with the work of D.O. Hebb, others reflect some of the new, exciting studies of learning at the cellular level in sea slugs, leeches, and other primitive creatures. Changeux's final chapters provide both a survey of human and brain evolution and a rationale to explain (through changes in genetic timing or altered functions of a few key genes) how so much development could have taken place in only a few million years. Not for beginners, nor for those more interested in the latest theories of neurological diseases--but worth the attention of sophisticates for its probing into what makes the human brain human.


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The Weak Universalism

Autumnal Equinox / December 20


Kuva 1. Uutta ja vanhaa nykypäivää. MIKES käyttää metrin toteuttamiseen optista taajuuskampaa (vas.), joka perustuu atomikellon avulla tahdistettujen fs-laserpulssien spektriin. Sen sijaan kilogramma määritellään ja toteutetaan vieläkin 1800-luvun lopulla valmistetun prototyypin ja sen kopioiden avulla (oik.).

kiinteäarvoiset vakiot, magneetti-

nitenormaalien kansainvälisissä

1980-luvulla kvantti-Hall-ilmiöön

telty 4π × 10-7 H/m) ja sähkövakio

liset erot ovat vain suuruusluok-

e:n ja h:n arvoihin. Matalassa

μ0 (jonka arvoksi nyt on määrieli tyhjiön permittiivisyys ε0 =

1/(μ0 c2), muuttuvat kokeellisesti

määritettäviksi.

Sähkömetrologian mullistus

kohti luonnonvakioiden avulla

määriteltyjä mittayksiköitä alkoi 1960-luvulla löydetystä Josephson-ilmiöstä, jonka avulla voltti

voidaan sitoa alkeisvarauksen e

ja Planckin vakion h arvoihin: kun kahden suprajohtimen väliseen

vertailuissa mittausepävarmuudet ja laboratorioiden väliset suhteel-

lämpötilassa ja korkeassa mag-

epävarmuus on tuhansia kertoja

sissa magneettikentän funktiona

mukaisen, sähköisiin voimiin

perustuvan voltin toteutuksen isompi. Vuodesta 1990 lähtien

voltti onkin toteutettu kansainvälisen sopimuksen mukaisesti Jo-

sephson-kvanttinormaalien avulla

käyttämällä jännitettä ja taajuutta

yhdistävälle kertoimelle (teoriassa 2e/h) kiinteää arvoa 483 597,9

GHz/V. Nykyisin siis tarkimmat

käyrässä hyvin tarkasti mitatta-

jestelmän ulkopuolella eli tarkem-

mikroaaltosäteilyä taajuudella f,

vissa olevat tasajänniteportaat

arvoilla U = n(h/2e)f, missä n on

kokonaisluku [3]. Josephson-jänARKHIMEDES/01

To say her hello.

avulla ohmi voidaan kiinnittää

kaa 10 . Nykyisen SI-järjestelmän -10

heikkoon liitokseen syötetään

havaitaan liitoksen virta-jännite-

perustuva kvanttinormaali, jonka

jännitemittaukset tehdään ja

tulokset esitetään tavallaan SI-järmin kuin voltin SI-määritelmän mukainen arvo tunnetaan.

Resistanssille kehitettiin

neettikentässä kaksidimensioisen elektronikaasun Hall-resistans-

havaitaan hyvin tasaiset portaat

arvoilla RH = RK/i = (h/e2)/i, missä RK on von Klitzing -vakio ja i on

kokonaisluku. Nykyisin materiaalina käytetään tavallisimmin

GaAs/AlGaAs-rajapintaa, mutta

äskettäin löydettyyn grafeeniin eli yhden hiiliatomikerroksen muodostamaan kaksidimensioiseen rakenteeseen perustuva kvantti-Hall-resistanssinormaali on

aktiivisen kehitystyön kohteena. Kvantti-Hall-ilmiöön perustuen

resistanssikalibrointeja voidaan

1

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vakio eli tyhjiön permeabiliteetti


180 / 180

Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


181 / 180


We see colours, hear sounds and feel textures. Some aspects of the world, it seems, are perceived through a particular sense. Others, like shape, are perceived through more than one sense. But what sense or senses do we use when perceiving time? It is certainly not associated with one particular sense. In fact, it seems odd to say that we see, hear or touch time passing. And indeed, even if all our senses were prevented from functioning for a while, we could still notice the passing of time through the changing pattern of our thought. Perhaps, then, we have a special faculty, distinct from the five senses, for detecting time. Or perhaps, as seems more likely, we notice time through perception of other things. But how?

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The Weak Universalism

Autumnal Equinox / December 22

The reading may stop in the very moment you have understood the total structure of the book. (Ulises Carrion)

Autumnal Equinox / September 23


tutkitaan parhaillaan [17]. MIKES

aina ja kaikkialla. Mittayksiköiden

kilogramman, ampeerin, kelvinin

SI-järjestelmää ei muuteta turhanpäiten

muutoksen tuomat edut voittavat

määrittelyllä päästäisiin eroon

mukana tutkimuksessa.

Kansainvälisesti yhdenmukainen, käyttökelpoinen ja vakaa mittayksikköjärjestelmä on tieteen,

teollisuuden ja globaalin kaupan-

käynnin perusta. Mittayksiköt pi-

tää määritellä niin, että ne voidaan toteuttaa luotettavasti ja mahdollisimman tarkasti samanlaisina

määritelmiä ei voi muutella jatku-

vasti, vaan ainoastaan silloin, kun siitä aiheutuvat haitat, ja silloin-

kin on oleellista pyrkiä pitämään

yksiköiden suuruudet muuttumattomina. Sähkösuureiden kvanttinormaalien, kilogramman säh-

köisten ja atomien lukumäärään

perustuvien toteutusmenetelmien

sekä primääristen lämpötilamittausten kehittyminen ovat tehneet

ja moolin uudelleenmäärittelyn

ajankohtaiseksi. Tällä uudelleenkansainvälisen kilogramman

prototyypin massan mahdolli-

sen muuttumisen aiheuttamasta kilogramman muuttumisesta ja

saataisiin kvanttinormaalien avulla tehtävät tarkimmat sähkömittaukset SI-järjestelmän määrittelyn mukaisiksi.

Mittayksikköjärjestelmä on lä-

Kuva 4. Yhteenveto tarkimmista kevääseen 2012 mennessä julkaistuista Planckin vakion h mittaustuloksista epävarmuuksineen [1, 9, 10] ja uusin CODATAn suosittelema arvo (rasti). Wattivaakatulokset on merkitty mustin ja piipal-

183 / 180

ja Aalto-yliopisto ovat aktiivisesti


Autumnal Equinox / December 22 The Weak Universalism 184 / 180

Cause I Love Her Chords Used (E-A-D-G-B-E) D (x-x-0-2-3-2)--| Am (00-2-2-1-0)-| C (0-3-2-0-1-0)--| G (3-2-0-0-0-3)--| CAPO ON THIRD FRET (note: This song will not sound exactly like the album unless you tune your strings up a half step.) ALL CHORDS RELATIVE TO CAPO Intro: e-0-0-0-0-0--0-0---| B-2-2-0-0-3--3-3---| G-2-2-2-2-2--2-2---| D-2-2-2-2-2--2-2---| x4 A-0-0-0-0-0--0-0---| E-0-0-0-0-0--0-0---| STRUM D LIKE THIS: e-2-2--22-3-2-2--3-3-2-2-0-0----| B-3-3--33-3-3-3-3-3-3-3-3-3----| G-2-2--22-2-2-2--2-2-2-2-2-2----| D-0-0--00-0-0-0-0-0-0-0-0-0----| A-------------------------------| E------------------------------| D She said i love you Am C and i know it cant be wrong Am C cause ive waited for so long G C G ive waited for you D he says "oh".... Am C girl you best run for your life Am C cause i'll never take a wife Am C i live along with all my strife, G C G im unrepented D and i said i love you Am C all the tears that i have cried Am C many years aftere theyve dried Am C i will be there by your side because G C G i love her C G C G yes i do, you?

Autumnal Equinox / September 23

Winter solstice / December 22nd let´s sell shit


185 / 180


186 / 180

Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / December 22 The Weak Universalism 190 / 180

Autumnal Equinox / September 23

Autumnal equinox / September 22 / sun bath


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / December 22 The Weak Universalism

” Reality is not enough; we need nonsense too. Drifting into a world of fantasy is not an escape from reality but a significant education about the nature of life. And reality is not an escape from nonsense. Our education goes on everywhere.” Edmund Miller Lewis Carroll Observed

198 / 180

Teen taas monia asioita samaan aikaan,Ruoanlaitto voi nälkäisenäkin jäädä kesken, jatkan vielä hetken kirjoittamista. Ihmiset ovat paljon fiksumpia, mitä televisiosta näkyy, onneksi telkkari on naapurissa.

Minuuttien hiljaiset hetket

Autumnal Equinox / September 23

Tekisi mieli kertoa, mutten pysty, pelkään, että pilaisin koko homman, jos alkaisin huutelemaan. Kellä onni on, hän onnen kätkeköön, sopii paremmin tähän kuin mihinkään. Se voisi oikeastaan olla tämän leikin nimi. ”Kellä onni on, hän onnen kätkeköön.”


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / September 23

September 22 / sun bath

The Weak Universalism

Autumnal Equinox / December 22


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Autumnal Equinox / September 23

The Weak Universalism

Autumnal Equinox / December 22


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From Time to Eternity

The Weak Universalism

Autumnal Equinox / December 22

When St. Augustin of Hipo was asked “What is time?” he replied, “I know what it is, but when you ask me I don’t.” And funnily enough, he is the man most responsible for the average commonsensical idea of time that prevails in the West. The Greeks and the East Indians thought of time as a circular process. And anyone looking at his watch will obviously see that time goes around. But the Hebrews«TtÆ the Christians think of time as something that goes in a straight line. And that is a very powerful idea which influences everybody living in the West today. We all have our various mythologies. And I don’t mean when I say the word “mythology,” or “myth,” something that is false in the popular sense. By myth I mean an idea or an image in terms of which people make sense of the world. And the Western myth under which our common sense has been nurtured over many centuries, is that the world began, if you look at the marginal notes in your copy of the King James Bible, which of course descended from heaven with an angel in the year 1611, you will see that the world was created in the year 4000 B.C., before which, and naturally the Lord God existed forever and ever and ever through endless time backwards. And then the world was created and of course the world fell apart, and so in the middle of time, the second person of the Trinity incarnated himself in Jesus Christ to save mankind, and established the Church. And when

206 / 180

this institution has not altogether successfully done its work, there is expected the end of time. There will be a day which is called “The Last Day” in which God, the Son, will again appear in glory with his legions of angels. And the Last Judgment will be held. And those who are saved will live forever and ever contemplating the vision of the Blessed Trinity and those who did not behave themselves will squirm forever and ever, that is to say, through everlasting time in hell. And this, you see, is a one directional process. It happened once - it will never be repeated because St. Augustin fixed on the idea that when God the Son came into this world and sacrificed himself for the remission of all sins, this was an event that happened once and once only. I don’t know why he thought that, but he sure did think it. And so we have got the idea that the universe of time is a unique story which had a beginning and it is going to have an end,

Autumnal Equinox / September 23

and which will never never never happen again. And so although most Westerners do not believe in this story anymore, although a great many of them think they ought to believe in it, but they in fact do not. They still retain from this way of thinking a linear view of time, that we are going in a single direction. We will never again go back over the course which we have followed. And we hope that as we go on in time, things will get better and better. And this version of time lies in very strange and fascinating contrast to the view of time held by most other people in the world. And as a special example I will take the view of time of the Hindus. The Hindus had no such small-minded provincial idea as that the world was created in a mere 4000 B.C. They reckoned the ages of the universe in units of four million, three hundred and twenty thousand years. That is your basic counting unit, and it is called a kalpa. And their understanding of the world is of course quite different from ours. We in the West think of the world as an artifact, something made by a grand technician, the Creator. But the Hindus do not think that the world is created at all. They look upon the world as a drama, not as created, but as acted. And they see God as the supreme actor, or what is called the cosmic self, playing all the parts. In other words, you and the birds and bees and the flowers, the rocks and the stars are all a big act being put on by God, who is pretending in order to amuse himself, through the many eternities, who is pretending that he is all of you. And this is not, after all, an unreasonable idea because if I were to ask you very seriously to consider what you would do if you were God, you might find, I think, that being omniscient for always and always and always, and being in control of everything would be extremely boring. You would want a surprise. After all, what are we trying to do with our technology - we are trying to control the world. And if you will imagine the ultimate fulfillment of technology, when we really are in control of everything, and we have great panels of push buttons whereon the slightest touch will fulfill every wish, you will eventually arrange to have a special red button on it marked “surprise.” And you would touch that button and you will suddenly disappear from your normal consciousness, and find your self in a situation very much like the one you are now in, where you feel a little bit out of control of things, subject to surprises, and subject to the whims of a not altogether predictable universe. And so the Hindus figure that that is what God does every so often. That is to say, God, for a period of four million, three hundred and twenty thousand years, knows who he is. And then he gets bored with it and forgets who he is for an equal period of four million, three hundred and twenty thousand years. As it were, he goes to sleep and has a dream. And this dream is called the manvandara , but the period in which he wakes up and doesn’t have the dream is called the pralaya., and that is a state of total bliss. But when he has a dream, he manifests the world. And the manifestation of the world is divided into four ages, and these ages are named after the four throws in the Indian game of dice. The first throw is called krita,, which is the throw of four, the perfect throw. And that lasts for a very long time. And in this period of manifestation, the world is absolutely delightful. It would be the same, for example, if you had the privilege of dreaming any dream you wanted to dream when you went to sleep at night. For at least a month you would dream out all your wishes. You would have banquets and music and dancing girls and everything that you ever thought you wanted, you would have. But then after a few weeks of this you would say “well, this is getting a little dull, and let’s have an adventure and let’s get into trouble.’ It is all right because we know we are going to wake up at the end of it. So you would

engage dragons and rescue princesses from them and all that sort of thing. And then you would, after awhile you would get more and more far out. You would arrange to forget that you were dreaming, and think you were really involved in danger, and what a surprise that would be when you woke up. And one of those nights when you were dreaming any dream you wanted to dream, you would find your self right now sitting in this auditorium listening to me, with all your special problems and hang-ups and involvement. How do you know that that is not what is happening? So then, after the first round in which everything is perfect, the krita yuga it is called, that epoch of time, there comes a somewhat shorter epoch called the ______ yuga , that is the throw of three, and you know in the same way that a three-legged table isn’t quite as stable as a four legged table. In ______ yuga, the light goes on but there is something a little bit off. It is a little bit insecure, though as it were the fly in the ointment. And then when that comes to an end there is next a still shorter period called the davapala yuga , which is named after dava, the throw of two, in which period the forces of good and evil are equally balanced. And when that comes to an end, there follows a still shorter period called the kali yuga . Yuga means epoch. And the kali means the throw of one, or the worst throw. And in this period the forces of negation and destruction are finally triumphant. And this is supposed to have begun shortly before 3000 B.C., and we have got another 5000 years of it to run. In this period everything falls apart, and gets worse and worse and worse until finally at the end the Lord himself appears in the disguise of Shiva, the destroyer, blue-bodied, ten arms with a necklace of skulls, each hand holding clubs and knives, but one hand in this (visual) gesture, which means don’t be afraid, it is a big act. And there upon the entire cosmos is destroyed in fire, and in every soul the Lord wakes up again and discovers who he is, and abides for a pralaya of four million, three hundred and twenty thousand in a state of total bliss. And this process goes on and on and on forever and ever and ever. For these kalpas, these periods of four million, three hundred and twenty thousand years are the days and nights, the in breathing and the out breathing of Brahma, the supreme self. And they ad up into years of Brahma, each one of three hundred and sixty kalpas. And these add up again into centuries and it goes on and on and on. But it never gets boring because every time the new monvontara, the new play starts, the Lord God forgets what happened before, and becomes completely absorbed in the act, just as you did when you were born and you opened your eyes on the world for what you thought was the first time. And all the world was strange and wonderful. You saw it with the clean eyes of a child. And of course as you get older you get more used to things. You have seen the sun again and again, and you think it is just the same old sun. You have seen the trees until you regard them as the same old trees. And finally when you pass about 55 years old or so, you begin to get bored and you start to fall apart and disintegrate, and finally you die because really and truly you have had enough of it. But then after you die, another baby is born who is of course you, because every baby calls itself “I”, and sees the whole thing from a new point of view again, and is perfectly thrilled. You see. And so in this wonderfully arranged way, so that there is never absolutely intolerable boredom, the thing goes on and on and on and round and round and round. These are two, I would say, of the great myths of time in the world. And we really, in our day and age now, need to consider this very seriously. Because we, as a highly technological civilization, with enormous power over nature, really need to consider time.


past. And we have the sensation, therefore, of our lives as something that is constantly flowing away from us. We are constantly losing time. And so we have a sense of urgency. Time is not to wasted. Time is money. And so because of the tyranny of this thing, we feel that we have a past, and we know who we are in terms of our past. Nobody can ever tell you who they are, they can only tell you who they were. And we think we also have a future. And that is terribly important, because we have a naive hope that the future is somehow going to supply what we are looking for. You see, if you live in a present that is so short that it is not really here at all, you will always feel vaguely frustrated. And also, when you ask a per-

gone, because that corresponds with the hairline on the watch. And as a result of this fabulous idea, we are a people who feel that we don’t have any present, because the present is instantly vanishing - it goes so quickly. As this is the problem of Faust of Goethe’s version of the story, where he attains his great moment and says to it “Oh still delay thou art so fair” that the moment never stays. It is always becoming

son “What did you do yesterday?” they will give you a historical account of the sequence of events. They will say “Well, I woke up at about seven o’clock in the morning. I got up and made myself some coffee, and then I brushed my teeth and took a shower, got dressed, had some breakfast and went down to the office and did this and that,” and so on. And they give you a historical outline of a course of events. And

people really think that is what they did. But actually that is only the very skeleton account of what you did. You lived a much richer life than that, except you did not notice it. You only paid attention to a very small part of the information received through your five senses. You forgot to say that when you got up first thing in the morning and made some coffee, that your eyes slid across the birds outside your window. And the light on the leaves of the tree. And that your nose played games with the scent of the boiling coffee. You didn’t even mention it because you were not aware of it. Because you were not aware of it you were in a hurry. You were engaged on getting rid of that coffee as fast as possible so that you could get to your office to do something that you thought was terribly important. And maybe it was in a certain way - it made you some money. But you, because you were so absorbed with the future, had no use for the money that you made. You did not know how to enjoy it. Maybe you invested it so that you would be sure that you would have a future in which something finally might happen to you, that you were looking for all along. But of course it never will because tomorrow never comes. The truth of the matter being that there is no such thing as time. Time is a hallucination. There is only today. There never will be anything except today. And if you do not know how to live today, you are demented. And this is the great problem of Western civilization, not only of Western civilization, but really all civilization, because what civilization is, is a very complex arrangement in which we have used symbols - that is to say words, numbers, figures, concepts to represent the real world of nature, like we use money to represent wealth, and like we measure energy with the clock. Or like we measure with yards or with inches. These are very useful measures. But you can always have too much of a good thing, and can so easily confuse the measure with what you are measuring; the money with the wealth; or even the menu with the dinner. And at a certain point, you can become so enchanted with the symbols that you entirely confuse them with the reality. And this is the disease from which almost all civilized people are suffering. We are therefore in the position of eating the menu instead of the dinner. Of living in a world of words, symbols and are therefore very badly related to our material surroundings. The United States of America as the most progressive country of the West is of course is the great example of this. We are a people who are believed by our selves, although we are slightly ashamed of it, and by the rest of the world to be the great materialists. And this is an absolutely undeserved reputation. A materialist would, in my way of thinking of it, be a person who loves material, and therefore reverences it, respects it, and enjoys it. We don’t. We are a people who hate material, and are devoting ourselves to the abolition of its limitation. We want to abolish the limits of time and space. Therefore we want to get rid of space. We call it the conquest of space. We want to be able to get from San Francisco to New York in nothing flat. And we are arranging to do just that. We do not realize that what the result of doing this will be - that San Francisco and New York will become the same place. And therefore it will not be worth going from one to the other. When you go to another place you say you think you would like a vacation and so let’s go to Hawaii where we think we will find girls in grass skirts dancing the hula on sandy beaches under the sun and the lovely blue ocean and coral reefs and all that sort of jazz. But tourists increasingly ask if such a place, “has it been spoiled yet,” by which they mean “Is it exactly like Dallas?” And the answer is “yes.” The faster you can get from Dallas to Honolulu, Honolulu is the same place as Dallas, so it wasn’t worth taking the trip. Tokyo has become the same place as 207 / 180

Let me ask the question that was asked St. Augustin “What is time?” I am not going to give you the same answer. I know what it is, and when you ask me I will tell you. Time is a measure of energy, a measure of motion. And we have agreed internationally on the speed of the clock. And I want you to think about clocks and watches for a moment. We are of course slaves to them. And you will notice that your watch is a circle, and that it is calibrated, and that each minute, or second, is marked by a hairline which is made as narrow as possible, as yet to be consistent with being visible. And when we think of a moment of time when we think what we mean by the word “now,” we think of the shortest possible instant that is here and

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