Theos-Talk Archives (December 1997 Message tl00053)

QUOTIING:
In Hegel 'absoluteness' and the 'universal' is the same thing and which
is brought by 'judgement.' Within this 'judgement-universal' sphere
rhythm is the epistemological evidence and not empirical one.
Then Mondrian gradually elevated the status of rhythm as a role within
the subjective, from the substratum of composition to the same level as
composition, which organizes the elements of painting, such as lines,
colour planes.
Here my interest in Hinduism (and Theosophy), which you evoked me a
lot,  is  that the theory of rhythm in Hinduism, I conjecture, is not
limited to the epistemological evidence, but applicable to the empirical
field. In order to attest this point, all you have to do is to listen
Hindu music. A great deal of Hindu music is very rhythmic and exactly
based on the theory called Raga.

Keith:  I haven't been following this thread closely and I'm not sure I CAN.
I guess this is what is known as a "serious" discussion of theosophy and art
as opposed to our present popular music and movies.  I will try to get in on
this but I fear that so much of the de-constructionist activity of
theosphically inspired modern art and brought us to the point where anything
means eveything and nothing in a nihlistic swirling mess of symbols that
don't attach to meaning or anything.  The sex, drugs and rock and roll art
of MTV is the result of a lot of Picasso, Kandinsky and Modrian type playing
around - not that I'm against it.  But in classical time art was supposed to
introduce the order of the divine realms into eveyday life.  If course art
can sink to propaganda which is worse.  Think of all the socialist realism.
Oh, it's unfortunate (?) to live in interesting times the Chinese say.

Check the thread later
Keith