nunia
[个人文集]
加入时间: 2005/11/04
文章: 2184
经验值: 5079
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作者：nunia 在 寒山小径 发贴, 来自 http://www.hjclub.org
The following is a digression entirely unplanned. I was about to finish unfinished discussion on 'The Initiation'. When I first read the piece, i wrote to a couple of western buddhism practioners solicitating their views about the ficticious sanctity of corpulation as a ritual in alerged Tibetian buddhism tradition and questioned how Dalai Lama feel about the ban on the fiction by Chinese authority when it first came out in 1986(?). Since my notes are all scattered, i find something else in search of additional dots with clicking tricks...
i read this little book 'an erotic beyond Sade' by Octavio Paz. 'Eroticism and sexualities are independent kingdoms belonging to the same vital universe. Kingdoms without borders, or with hazy borders, always changing, in constant communication and interpenetration, never entirely fixed... society subjects sexual instinct to regulations, and thus confiscates and exploits its energy. Water and sexuality are nothing more than manifestations of natural energy that must be captured and used to advantage. Eroticism is a form of the social domination of instinct, and in this sense it can equip a technology'
''And in this sense it can equip a technology' What a revelation of what's beyond RMS! Eroticism equip the 'internet' is going to be OUR calling, my country badvogatoers.
But first, we must differentiate eroticism with sexuality. 'There is no essential difference between eroticism and sexuality: eroticism is socialized sexuality, subject to the necessities of the group, a vital force expropriated by society. Even in its destructive manifestations - orgies, human sacrifices, ritual mutilation, obligatory chastity - eroticism inserts itself in society and affirms its principles and goals. Its complexity - rituals, ceremonies - begins to have a social function; what distinguishes a sexual act from an erotic one is that, in the former, nature serves the species, while in the latter, human society is served by nature. One one side it presents a set of prohibitions - magical, moral, legal, economic, and more - intended to prevent the sexual tide from submerging the social edifice, leveling hierarchies and divisions, washing away society. Tolerance fulfills an analogous mission: a society of libertines is a safety valve. In this sense, eroticism keeps the group from falling into undifferentiated nature; it stands against the fascination of chaos, the return to a formless sexuality. On the other side, within certain limits, it encourages and excites sexual activity. The spur and reins of sexuality, its finality is double: to irrigate the social body without exposing it to the risks of flooding. Eroticism is a social function...
Eroticism makes us live the sexual act more profoundly, that is, it allows us to truly live it, not as a public rite but as an underground ceremony. Humans imitate the complexity of animal sexuality and copy its graceful, terrible, and ferocious gestures because they want to return to the state of nature. At the same time, this imitation is a game, a representation. A person sees his or her own self in sexuality. Eroticism is a reflection of the human gaze in the mirror of nature. Thus, what distinguishes eroticism from sexuality is not its complexity but rather its distance. A person is reflected in sexuality, bathes in it, becomes one, and separates. But sexuality never watches the erotic game; it illuminates without seeing; it is a blind light. the couple is alone, in the midst of the nature it imitates. The erotic act is a ceremony that is performed behind the back of society and in front of a nature that never contemplates representation. Eroticism is both a fusion with the animal world and a rupture, a separation from that world, an irremediable solitude. Catacomb, hotel room, chateau, fort, cabin in the mountains or an embrace under the cluds, it is all the same: eroticism is a world closed to society as well as to nature. The erotic act erases the world: nothing more real surrounds us except our ghosts.
... Distance creates erotic imagination. Eroticism is imaginary: it is a shot of imagination fired at the exterior world, and that shot is people themselves. Creation, invention: there is nothing more real than this body that I imagine; there is nothing less real than this body i touch that turns into a heap of salt or vanishes into a column of smoke. With that smoke my desire will invent another body. Eroticism is the experience of a full life that appears to us as a palpable whole and through which we enter a totality. At the same time, it is an empty life that looks at itself, that represents itself. It imitates, and invents itself; it invents, and imitates itself. A total experience that never realizes totality because its essence is something that is always beyond. Someone else's body is an obstacle or a bridge; either way, one must cross it. Desire, the erotic imagination, the erotic life, all cross through bodies and make them transparent. Or they destroy them. Beyond you, beyond me, through the body, in the body, beyond the body, we want to see something. That something is erotic fascination, that which takes me from myself and brins me to you: that which makes me go beyond you. We do not know precisely what it is, except that it is something more. More than history, more than sex, more than life, more than death. IT IS THE DIVINE PJ! Amen.
作者：nunia 在 寒山小径 发贴, 来自 http://www.hjclub.org |
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connecting dots...
