Too easy

Q. This film feels like you were out of [depression], that you had come to another place.
A. Yes, and that’s what I’m not so proud of somehow. That it was too easy to do the film.
Q. It feels like it was easy, it feels like it was like butter.
A. Yeah.
Q. Why is that bad?
A. That’s a very good question. I think it has to do with the Protestantism of my country, even though I’m not religious. I think it has to with that … It’s like, you have a great view and if you crawl there with your nails and see the view, or you go there in your car, stop the car, get out, see the view… that’s something different… even though it’s the same view.

Lars von Trier

Space

– To become yourself you must first be unmade.
– But I’m already unmade.
– That’s only half the battle.
– But I’m already defeated.
– There are different ways to be defeated.
– ?
– Maybe it’s a question of space.
– ?
– … of finding the space in which something may grow out of your unmaking like a plant that grows out of a broken shell.
– What space?
– There are spaces that free and spaces that cripple. You can be freed in the space inside yourself or in the space between you and another. You can be crippled in the space inside yourself or in the space between you and another.
– But I’m already crippled.
– Then find a better space.
– I have either too much or too little.
– Then find a space in between.
– Between what?
– Between yourself and others, or between you and yourself. A fertile space.
– Those spaces are only momentary.
– Then live in those moments.
– Time drags, one moment moves into the next and both are lost in the drag, like the spaces. All is one, all is confusion.
– You’re hopeless.
– It’s you yourself who’s made me hopeless, who’s unmade me.

– Frenet, Journal

Animals

Sometimes, he cannot help but think that animals are close to the divine.

It is we who were expelled from paradise, he says. Not the animals.

The world outside of mind we can know only from the beast’s face, he says. He is quoting.

He cannot help but think that animals show him something. That an animal is nothing but that — showing.

There is a lesson he is being taught. There is a lesson that animals are trying to teach him. But how can he heed it?

What an animal is — is obvious. It is there, simple. As to what a human being is …

What would an animal say if it were able to speak? Of course, but animals remain on the other side of speech. On the far side of speech. Still, all the animals around us can be understood to interrupt our speaking, he says. To cut across it.

He has always thought of himself as awaiting the Word which will release him. It seems to him that it is this Word which resides with animals, on the side of animals.

The animal exists in a state of grace, of that he is sure. The animal is already in paradise.

— Lars Iyer, Wittgenstein Jr.

 

Between others

Love the other as yourself. What can it mean but that that you too are another, that love lives in the space between others? That love is a space that makes you by unmaking you.

— Frenet, Journal

Escape

Q. You reject the idea that your lyrics were at all whimsical in Felt, don’t you?

A. The lyrics are pretentious, but they’re knowingly so. I wanted to introduce a poetic vision into it. I thought poetic lyrics were up there: Horses, Richard Hell, Tom Verlaine. I wanted to bring something like that, but with my own Birmingham aesthetic –I didn’t want to copy anyone. And I had a funny way with words. I started writing poems when I was very young – I had 17 of these poems and they had lines in them like “Crumbling the antiseptic beauty” and stuff like that, those were the kind of poems I wrote. So it was easy to take the way I wrote poems and put it into lyrics, it was a natural thing to do.

You’re living in a little terraced house with no money, money problems, a gambling father, a horrible world you can’t bear and you’re just dying to get out of it. People around you, you can’t bear. You felt on your own all the time – you wanted to escape into a different world, the world of words. It was very different to the way I lived, having jobs in warehouses and factories. I didn’t want to write about drudgery of everyday life.

*

Q. Is it about not letting them down, young people?

A. I love kids, young people who have ideals. Something happens when you get to a certain age, people get married, have kids, and move away from music, their whole artistic vision goes down the drain. I see it all the time, and it saddens me. It always happens, now it’s happening to my generation. I get it, it’s life changing, but they lose the naïve innocence, the seriousness of music – it doesn’t seem serious to them any more. I think I’m trying to prove you can get older and still have the same convictions you had when you were 15 or 16. Maybe that kid I’m talking about is me.

Lawrence

How would you like to be remembered?

— ‘How would you like to be remembered?’
— ‘As someone who tried to love somebody.’
— ‘What’s love to you?’
— ‘Love to me is an active thing. It’s not a word. If you love somebody you prove it.’

Bob Dylan

A world without time

Perhaps the real problem here is the way in which time itself always serves as the measure for all politics, and all critique of politics, whether it be the bleak future, the heroic past, the desolate present, the utopian tomorrow, the shadowy past or the dawning of a new day. […] If time is a weapon used against people fighting against the speed and brutality of what is happening, we may be forced to use a different image of time – or perhaps an image of a world without time altogether – against those whose only measure seems to be the maximisation of profit in the shortest possible period. The question of whose finitude counts and whose doesn’t – a brutal marker not only of the division between life and death but between the more important distinction between those whose life/death ‘counts’ and those about whom nothing is counted at all – is played out in the only post-religious ‘infinite’ permitted to matter: permanent accumulation. The dedication to amassing at the expense of life itself reveals a terror of time so disturbing that any politics of temporal pessimism/optimism looks insignificant by comparison.

As we defend those who await trial, or write to those in prison, or sit in courts, job centres and universities as futures are crushed all around, time may be all we have left: time in which to abolish their notion of time and replace it […] with a life in which nobody seeks to make time measurable at all, for all time.

— Nina Power, ‘The Pessimism of Time

‘A day shall come’

I’ve sometimes been asked why I don’t have any thoughts or visions of a utopian country, a utopian world where everything will be good and we’ll all be good. I’d say that when you’re constantly confronted with the abomination of daily life, a paradox arises, since what we really have is nothing.

I do believe in something, and I call it ‘a day shall come’, and one day it will come. Well, probably it won’t come, because it has been ruined for us, for thousands of years it has always been destroyed. It won’t come, and I believe in it anyway. Because if I can’t believe in it any more I can’t go on writing.

Bachmann

Why is all this not enough?

I started just writing it as it was: the truth, no artifice, no cleverness. Reality.

*

I developed a new kind of language almost, of the banality of the everyday. I could write about anything.

*

I thought this was only interesting for me. I was ashamed even to show it to my editor.

*

As a person, I’m polite – I want to please. One of the reasons for that is my father; he had that grip on me. For 40 years I’d lived that tension between my inner and outer selves. Suddenly now the point was not to please, it was to speak the truth. To write reality.

*

I wrote this in a kind of autistic mood. Just me and my computer in a room, by myself. It never occurred to me that it might cause problems – I was just telling the truth, wasn’t I? But I was also being very naive. I sent a copy to everyone involved before the first volume was published, and then I discovered how difficult this was going to be. It was like hell.

*

I said it was true, they said I was lying.

*

[His second wife said] ‘Do it, just don’t make me boring. Use my name.’ Then when the manuscript was done she read it, on a long train journey to Stockholm. She called once to say it was OK. Then she called again and said our life together could never be romantic ever again; this was all so frank. Then she called a third time, and cried.

You know, in every couple there are things you don’t talk about, and I did. So it was very difficult. But we are adapting. We are still together.

*

If I had known then what I know now, then no, definitely no, I wouldn’t dare. But I’m glad I did. And I couldn’t have done it any other way. I will never do anything like this again, though, for sure. I have given away my soul, in a way.

*

Do you think your literature is worth your uncle, or whoever? Is literature more important than hurting people? You can’t argue that. You can’t say it. It’s impossible. But you can write about yourself and about your father. That’s my defence in all this. I did this with a pure heart. He brought me to life, he did these things to me … Danger, it seems to me, is in action, what people do, not in telling, what they say. As long as this isn’t a hate project; as long as I am trying to tell things how they really are.

*

The real danger is in writing about more recent times. I also wrote about my mother, you know, but much less. Because she is still alive. I couldn’t go there.

*

I get the rewards; the people I wrote about get the hurt.

*

The thing is, I was there, turning 40. I had a beautiful wife, three beautiful kids, I loved them all. But still I wasn’t truly happy. It’s not necessarily the curse of the writer, this. But maybe it’s the curse of the writer to be aware of it, to ask: why is all this, all I’ve got, not enough? That’s really what I’m searching for, in this whole thing, an answer to that question. My intention, throughout, has been to write literature.

— Knausgaard, interview

The clearing of the everyday

I don’t escape into writing, I write to escape from writing. I am what writing’s made of me, what I’ve let it make of me. I want to put an end to it, to the whole paltry and humiliating enterprise.

*

I am looking for something. It looks for me too, through these words: it’s already here, calling me out of myself, out of writing.  Meanwhile I write to ward it off, awaiting its arrival, biding my time in infinite detours.

— Frenet, Journal