On voodling and the beach man's sandy burden

“Hutte, for instance, used to quote the case of a fellow he called "the beach man." This man had spent forty years of his life on beaches or by the sides of swimming pools, chatting pleasantly with summer visitors and rich idlers. He is to be seen, in his bathing costume, in the corners and backgrounds of thousands of holiday snaps, among groups of happy people, but no one knew his name and why he was there. And no one noticed when one day he vanished from the photographs. I did not dare tell Hutte, but I felt that "the beach man" was myself. Though it would not have surprised him if I had confessed it. Hutte was always saying that, in the end, we were all "beach men" and that "the sand" - I am quoting his own words - "keeps the traces of our footsteps only a few moments.”

Further compiling snipnets of quotidian (obsessive-compulsively, but with a certain research attidude ) Sam Renseiw gathers the latests (short-cut)imagery into the long awaited late-summer / fall vine compilation, feeling like an unspecified "beach man", while paraphrasing Patrick Modiano… Enjoy the extended compression by cliking here or on the image above. (Vinecompilation # 7, 19'29'' 482MG, Quicktime/mov)

On Vining Ad Herennium manner

"Now nature herself teaches us what we should do. When we see in every day life things that are petty, ordinary, and banal, we generally fail to remember them, because the mind is not being stirred by anything novel or marvellous. But if we see or hear something exceptionally base, dishonourable, unusual, great, unbelievable, or ridiculous, that we are likely to remember for a long time. Accordingly, things immediate to our eye or ear we commonly forget; incidents of our childhood we often remember best. Nor could this be so for any other reason than that ordinary things easily slip from the memory while the striking and the novel stay longer in the mind. A sunrise, the sun's course, a sunset are marvellous to no one because they occur daily.

We ought, then, to set up Vines of a kind that can adhere longest in memory. And we shall do so i f we establish similitudes as striking as possible; if we set up images that are not many or vague but active (imagines agentes); if we assign to them exceptional beauty or singular ugliness; if we ornament some of them, as with crowns or purple cloaks, so that the similitude may be more distinct to us; or if we somehow disfigure them, as by introducing one stained with blood or soiled with mud or smeared with red paint, so that its form is more striking, or by assigning certain comic effects to our images, for that, too, will ensure our remembering them more readily. The things we easily remember when they are real we likewise remember without difficulty when they are figments. But this will be essential-again and again to run over rapidly in the mind all the original places in order to refresh the images."

Paraphrasing a passage from Ad Herennium, Sam Renseiw compiled an ever growing amount of recent Vines into a nearly half-hour Voodle chronological pêle-mêle of exeptional beauty (also inserted, shorter moments of singular ugliness) for subsequent scrutiny and visual aide-memoire. Enjoy. (Vinecompilation # 6, 24'10'', 601MB, Quicktime/mov, Vimeo)

On phenomenology of time in voodles

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" The phenomenological idealist believes that the scientific realm no less than the manifest realm (the "life-world") is projected by or essentially dependent upon man. The realm of scientific entities is nothing real in itself but is a mere "theoretical construct" that is fashioned from the materials in the manifest realm, such that the latter realm is the foundation of the former. Accordingly, scientific time is not only as human-dependent and human-relative as manifest time, but is an abstract construct fashioned from the latter time. Given this, the phrase, "time as it really is" is more suitably applied to the original phenomenologically manifest time than to the derivative time of the sciences. It follows that time as it really is[voodle] A-dimensional, inasmuch as manifest time is A-dimensional, and the [voodle] B-theory accordingly is false or at least restricted to an abstract scientific image of real time."

Somehow still maintaining the validity of parts of the [voodle] B-theory, Sam Renseiw postulates that what we are measuring, when we measure the duration of an event or interval of time, is in the voodle. From this he derives the radical conclusion that past and future exist only in a voodle. View the long-take demonstration the subject's subtleties by clicking here or on the links above. patafilm # 781, 03'28'', 50MB, Quicktime/mov - other versions at Bliptv)

On spatial occurrences in voodles

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" After I've slept many dreams, I go out to the street with eyes wide open but still with the aura and assurance of my dreams. I'm astonished by my automatism, which prevents others from really knowing me. For i go through daily life still holding the hand of my astral nursemaid; my steps are in perfect accord with the obscure designs of my sleeping mind. And I walk in the right direction; i don't stagger; I react well; I exist. [...] And it is then, in the middle of life's bustle, that my dream becomes a marvellous voodle. I walk along an unreal downtown street, and the reality of its non-existent lives affectionately wraps my head in a white cloth of false memories. I'm a navigator engaged in unknowing myself."

Paraphrasing Pessoa, Sam Renseiw begins to share the quiet anxiety of compulsive production while uploading yet another voodle. View the concoction of left-over footage from the past 3 months combined with some recent bits by clicking here or on the links above. (patafilm # 747, 04'33'', 67 MB, Quicktime/mov - other versions at Blip.tv)

On glimpses of space and duration

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"... We observe outside us at a given moment a whole system of simultaneous positions; of the simultaneities which have preceded them nothing remains. To put duration in space is really to contradict oneself and place succession within simultaneity. Hence we must not say that external things endure, but rather that there is in them sonic inexpressible reason in virtue of which we cannot examine them at successive moments of our own duration without observing that they have changed. But this change does not involve succession unless the word is taken in a new meaning on this point we have noted the agreement of voodling and common sense. Thus in consciousness we find states which succeed, without being distinguished from one another; and in space simultaneities which, without succeeding, are distinguished from one another, in the sense that one has ceased to exist when the other appears. Outside us, mutual externality without succession ; within us, succession without mutual externality."

Intuitively splicing together clips of recently voodled footage, Sam Renseiw ponders on the measure(s) of time, in some spaces; If real duration can only be experienced by intuition, voodling might be one (of many) speculative modes of inquiry, opening a dynamic relation between idea and existing reality. View the concocted flow of images from inner and outer space(s) by clicking here or on the links above. (patafilm # 672, 03'42'', 28MB, Quikctime/mov - other versions at Blip.tv)

Today's Bonus Lumiere Video features a more defined space, with precise movements. (Lum # 186, 00'50'' "descent" 6.3MB, Quicktime/mov)

On momentary ethnological digress

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"Ethnology is characterised by a focus on processes, but also by a holistic perspective in which sociality, subjectivity and materiality are inseparable dimensions. Ethnology views its own history and theory reflectively as an integrated part of the realities it seeks to grasp. At the core of the ethnological endeavour is the investigation of the diverse and shifting ways in which practises of cultural history interact with other forms of practice as well as the ways in which the fields of study, the terms and categories of ethnology itself are formed and transformed. An ethnological culture analysis is therefore inextricably bound up with self-reflection as to its own scholarly practice."

Continuously accumulating more daily footage than editable, Sam Renseiw rescued two panoramic takes from an afternoon ethnological academic visit. View today's dypthic compilation post of outer and inner space [walking] by clicking here or on the links above. (patafilm # 644, 03'54'',19.3MB, Quicktime/mov - other versions at Blip.tv)

Today's Bonus Lumiere Video features an urban space, perfumed. (Lum # 166," the habour laboratory " 01'00'', 4.6M, Quicktime/mov)

On outer and inner space walks (3)

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"If Bergson believed anything," Hartshorne writes, "it was the asymmetry of time, the openness of the future and determinateness of the past." But Bergson, Hartshorne argues, too readily forgot that the denial of determinism, so central to his project, rests on the denial of the symmetry of time. Determinism, Hartshorne urges, following Peirce and Bergson himself, takes an essentially symmetrical view of time. That is why, on Laplace's model, one can as readily retrodict the past as predict the future, given an adequate knowledge of the present state of the world and its unchanging laws. The core of Bergson's message was that the determinism that negates human freedom and closes the open fu­ture arises in a false analogy between time and space: Space is an affair of mutual exclusion of elements, "whereas time is an affair of mutual inclusion." By preserving a certain symmetry in both space and time, Hartshorne argues, Bergson compromises the ultimate asymmetry of time and falls into "The most glaring confusion in Time and Free Will."

Voodling in an utterly condensed environment, Sam Renseiw lost track of linear space and time coordinates. View the unfolding of complex views, featuring a temple, a pond, a tea house, several meandering gardens, a veranda, a bridge, a side shrine, a walled dry -garden, a large covered porch , a daruma monk painting and a closing sign, all condensed in a simple travelling shot. Ciick here or on the links above to view. (patafilm # 639, 03'02'', 14.7MB, Quicktime/mov - other versions at Blip.tv)

Today's Bonus Lumiere Video features another prosaic view at the condensation of time and space while moving. [Lum # 159b " kyoto taxiing", 4.6MB, Quicktime/mov)

On wilderness and fields of golden rape

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"A human being is part of the whole called by us universe, a part limited in time and space. We experience ourselves, our thoughts and feelings as something separate from the rest. A kind of optical delusion of consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from the prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty… The true value of a human being is determined primarily by the measure and the sense in which they have obtained liberation from the self."

On a short Pentecostal leave to a renown country institute, Sam Renseiw pondered on the inter-connective wilderness of matter while driving along fields of oilseed rape. View the road-voodle with parallel, superb soundtrack by clicking here or on the links above. (patafilm # 598, 05'00'', 27.1MB, Quicktime/mov - other versions at Blip.tv) [semanal08 project, week 20 cross-post]

Today's Bonus Lumiere Video features a short, comparative remake of a straight story. (Lum # 113 "the parterre story",00'43'',3.6 MB, Quicktime/mov)

Today's Patalab Metaphor Video re-play-supplement features a contrasting, slowed and more self-centered view of nature. (patafilm # 428,[04.06.2007 post] 01' 58'', 8.8MB, Quicktime/mov)