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For this early 20th century French poet-philosopher, life, in its most dynamic sense, can only be experienced after the facade of self-identity has been systematically negated through a kind of metaphysical suicide. In Le Contre-Ciel, Daumal invites us, his readers, to go through this process of regeneration-through-negation with him in order to revive in ourselves a knowledge and understanding of our primordial sources.
René Daumal's Le Contre-Ciel is a collection of poems about death; not a death that ends life but a death that begins it.
René Daumal's Le Contre-Ciel is a collection of poems about death, not a death that ends life but a death that begins it. For this early 20th century French poet-philosopher, Life, in its most dynamic sense, can only be experienced after the facade of self identity has been systematically negated through a kind of metaphysical suicide. In Le Contre-Ciel, Daumal invites us, his readers, to go through this process of regeneration-through-negation with him in order to revive in ourselves a knowledge and understanding of our primordial sources.
Demonstrates how Rene Daumal, author of Mount Analogue, (a study of Hindu philosophy and poetics) and the teaching of G. I. Gurdjieff combined with Daumal's early surrealist tendencies in determining the quality of his writing.
Praised for his independence, curiosity, intimate knowledge of French literature, and sharp reader's eye, John Taylor is a writer-critic who is naturally skeptical of literary fashions, overnight reputations, and readymade academic categories. Here he examines various genres of politically committed literature (such as Jean Hatzfeld's "narratives" about Rwanda or Tchicaya U Tam'si's verse), some overlooked fiction, and several provocative experiments with literary form (ranging from the poetry of Jean-Paul Michel and Marie etienne to the "three-line novels" of Felix Feneon).Taylor continues to reveal the remarkable resourcefulness of French writing. Besides drawing attention to authors (like Dai Sijie or Albert Cossery) who have come to French from other languages, he has added younger novelists to his critical panorama.Challenging persistent cliches and recovering deserving voices from unjust neglect, Taylor's vision of French literature conjures up the image of a vital nexus. Poetry crisscrosses with prose, writers from one generation meet up with those from the next or the previous one, while the philosophical ideas underlying French writing are scrutinized. This is an essential guide to the realities of French culture today.
With the possible exception of Great Britain, France can justifiably lay claim to possess the richest literary history of any country in Western Europe. This book covers the authors and their works, literary movements, and philosophical and social developments that have had a direct impact on style or content, and major historical events such as the two world wars, the Franco-Prussian War, the Algerian War, or the events of May 1968 that are directly reflected in a substantial body of imaginative writing. Historical Dictionary of French Literature, Second Edition contains a chronology, an introduction, and an extensive bibliography. The dictionary section has more than 500 cross-referenced entries on individual writers and key texts, significant movements, groups, associations, and periodicals, and on the literary reactions to major national and international events such as revolutions and wars. This book is an excellent resource for students, researchers, and anyone wanting to know more about French literature.
A profound understanding of the surrealists’ connections with alchemists and secret societies and the hermetic aspirations revealed in their works • Explains how surrealist paintings and poems employed mythology, gnostic principles, tarot, voodoo, alchemy, and other hermetic sciences to seek out unexplored regions of the mind and recover lost “psychic” and magical powers • Provides many examples of esoteric influence in surrealism, such as how Picasso’s Demoiselles d’Avignon was originally titled The Bath of the Philosophers Not merely an artistic or literary movement as many believe, the surrealists rejected the labels of artist and author bestowed upon them by outsiders, accepting instead the titles of magician, alchemist, or--in the case of Leonora Carrington and Remedios Varo--witch. Their paintings, poems, and other works were created to seek out unexplored regions of the mind and recover lost “psychic” and magical powers. They used creative expression as the vehicle to attain what André Breton called the “supreme point,” the point at which all opposites cease to be perceived as contradictions. This supreme point is found at the heart of all esoteric doctrines, including the Great Work of alchemy, and enables communication with higher states of being. Drawing on an extensive range of writings by the surrealists and those in their circle of influence, Patrick Lepetit shows how the surrealists employed mythology, gnostic principles, tarot, voodoo, and alchemy not simply as reference points but as significant elements of their ongoing investigations into the fundamental nature of consciousness. He provides many specific examples of esoteric influence among the surrealists, such as how Picasso’s famous Demoiselles d’Avignon was originally titled The Bath of the Philosophers, how painter Victor Brauner drew from his father’s spiritualist vocation as well as the Kabbalah and tarot, and how doctor and surrealist author Pierre Mabille was a Freemason focused on finding initiatory paths where “it is possible to feel a new system connecting man with the universe.” Lepetit casts new light on the connection between key figures of the movement and the circle of adepts gathered around Fulcanelli. He also explores the relationship between surrealists and Freemasonry, Martinists, and the Elect Cohen as well as the Grail mythos and the Arthurian brotherhood.
The emblem book was invented by the humanist lawyer Andrea Alciato in 1531. The preponderance of juridical and normative themes, of images of rule and infraction, of obedience and error in the emblem books is critical to their purpose and interest. This book outlines the history of the emblem tradition as a juridical genre, along with the concept of, and training in, obiter depicta, in things seen along the way to judgment. It argues that these books depict norms and abuses in classically derived forms that become the visual standards of governance. Despite the plethora of vivid figures and virtual symbols that define and transmit law, contemporary lawyers are not trained in the critical apprehension of the visible. This book is the first to reconstruct the history of the emblem tradition, evidencing the extent to which a gallery of images of law already exists and structuring how the public realm is displayed, made present and viewed.