By Karl Ove Knausgaard
Within the 16th century, Antinous Bellori, a boy of 11, is misplaced in a gloomy woodland and stumbles upon sparkling beings, one wearing a spear, the opposite a flaming torch ... This occasion is decisive in Bellori's existence, and he thereafter devotes himself to the pursuit and learn of angels, the intermediaries of the divine. starting within the backyard of Eden and hovering via to the current, A Time for every thing reimagines pivotal encounters among people and angels: the glow of the cherubim gazing over Eden; the profound love among Cain and Abel regardless of their variations; Lot's disgrace in Sodom; Noah's isolation earlier than the flood; Ezekiel tied to his mattress, prophesying ferociously; the demise of Christ; and the emergence of sensual, mischievous cherubs within the 17th century. Alighting upon those dramatic scenes -- from the Bible and past -- Knausgaard's mind's eye takes flight: the result's a blinding show of storytelling at its majestic, spellbinding most sensible. Incorporating and not easy culture, legend, and the Apocrypha, those penetrating glimpses possibility chilling questions: can the character of the divine endure swap, and will the immortal perish?
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Extra resources for A Time for Everything
Entering into dialogue requires us to use a language which touches, which involves sensibility, which preserves the role of the other in the constitution of meaning. We have to invent, to create a new way of talking together, in which not only the mind is concerned but all that we are. Art then recovers a place that Western logic has too neglected in our exchanges, as it is also the case with concern about the present. A dialogue is always a creation which takes place in a meeting between two persons; it cannot be reduced to a repetition of something already said in another time, another context.
That is to say, even though sexual difference is or seems to be the most appropriate content for the universal from the point of view of a white bourgeois European intellectual woman, is it possible that this privileging of sexual difference is nothing but a privileging of the most classic sort? : Sexual difference is a given of reality. It belongs universally to all humans. Being interested in it cannot, in any case, result from any privilege, but forgetting its importance can. Because the way in which sexual relations are organized in a society, in a culture, can create privileges.
I also think that my way of approaching psychoanalysis was ready to integrate Eastern elements. I always worked on the structure of discourse as a stasis of energy to which it is important to give movement again. You will see that in the texts that I wrote on the enunciation of hysterics and obsessives. It is only an example amongst the texts that I have written before beginning to practice yoga. I used very little a kind of interpretation which claims to double or name what the point was. My strategy was more dynamic, energetic and freeing – trying to allow the patients to discover their own paths, to become creative or creators with respect to their own existences.