Sunday, April 12, 2009

The Most Delicate Comedy Ever Made


4 comments:

Σφιγξ said...

Going further, where Saturn lies in your composite chart, you two are faced with the challenge of a Great Work, or Gesamtkunstwerk. It may be a joint project unfolding over years, such as raising a family or building a business. It may involve some perceived misfortune to which you can potentially rise with strength and integrity.
[...]
Behind all fancy verbal posturing about relationships, home is really the bottom line. They do it or they don't. That's where a couple walks their talk, if they are truly committed to each other. Or where they face the truth of the limitations on their commitment. Legalisms aside, making a home together is essence of the life-partnership society calls 'marriage.'

These issues are pressing for most couples, but with composite Saturn in the fourth house, for you two, home is everything. It is the Great Work. It is the make-it-or-break-it issue of your bond. And to get it right, you will have to work hard.

Σφιγξ said...

http://books.google.com/books?id=9Iwc1I8d4rIC&lpg=PA6&dq=The%20Age%20of%20Anxiety%20%22It%20was%20the%20night%20of%20All%20Souls%22&pg=PA6#v=onepage&q=The%20Age%20of%20Anxiety%20%22It%20was%20the%20night%20of%20All%20Souls%22&f=false

Σφιγξ said...

https://youtu.be/7NvllmNib8Y?si=lSwOh1Ew7jfJ5AH1

I will put the Purple Hairstreak Exercise here. That is the message of the sukkah, the provisional tent with stars as the ceiling, which is finding a place of spiritual sanctuary among and in spite of temporal habitations. The palm fronds and citrons are aide-mémoires. I find myself less attracted to the images of faith, and return once again to the writing. To read what is written there, and this time, be receptive to the message.

אֲנִי לְדוֹדִי וְדוֹדִי לִי / I am my beloved and my beloved is mine. Shir Hashirim 6:3.

"And where God is depicted as a husband or romantic partner in Jewish tradition, the implications are frequently disturbing. In his extensive use of the 'faithless wife' analogy, the prophet Hosea fulminates against Israel’s adulterous attraction to other gods, an infidelity that leaves 'her; legitimately deserving of violent punishment. The Book of Lamentations expresses this violence outright, drawing explicit focus to the disgraced body of Zion. She is seen not merely weeping, humiliated and scorned by her former friends, but even coded as the victim of sexual violence — 'snatched at,' 'raped,' 'her nakedness exposed,' 'with unclean blood clinging to her skirts.' This trend of depicting nation as woman continues to find expression right down to the present day, with modern Israeli authors like Amos Oz and David Grossman portraying — with rather more sensitivity than Hosea — vulnerable, tragic, frustrated heroines as embodiments of the Jewish nation-state.

Constructing the encompassing body of the nation as female (along with ships and sports teams) is not limited to Jews, and in fact is common in the wider culture. However, the Hebrew language also genders not only soul (neshamah) but self (nefesh) in the feminine. Relative to the penetrating presence of divine life-force, the containing receptacle of each individual is 'female,' regardless of biological sex. At some level, this is presumably a human projection of our reproductive mechanism onto the mystery of existence: If matter is mother, some tiny animating spark of encoded intelligence from the great Other is still needed to seed creation.

Gender, then, is metaphor — in the deeper sense of the word: a splitting into parts. For as Deuteronomy 4:35 reminds us, at root 'there is nothing else but God.' The supposed duality of lover and beloved must therefore be mere playfulness, a contraction of the all-pervasive Self-awareness of God precisely so that It might experience the delight of being found and known and merged with once again.

A famous midrash (Bereishit Rabbah 8:1) understands the description in Genesis of humanity’s creation as an account of primordial man and woman being separated out from one original androgynous body. This separation, say the rabbis, lets us go from being whole but unconscious of our wholeness to being able to approach one another face to face, panim el panim. It is only thus that we can see the presence of God in one another — and find ourselves as both lover and beloved, rooted into the cosmos by the experience of love itself."

https://www.myjewishlearning.com/article/am-i-my-beloveds/

Σφιγξ said...

https://www.google.com/books/edition/Because_My_Soul_Longs_for_You_Integratin/tCg9EAAAQBAJ?hl=en&gbpv=1&dq=panim%20el%20panim.&pg=PA84&printsec=frontcover

Exercise 91.