Aída ♪

A Universe's perspective, playing with the symbolism of foreverchanging concepts, her voice, and a guitar.

[butthorn]

[jazzyquark-blog]

Lo nuevo de Symphony X.

[puff-puff-weed]

[unfathomableideas]

Hemp thoo

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[jazzyquark-blog]

Her T.V

[jazzyquark-blog]

“Ut queant laxis” el poema que le dio nombre a las notas musicales.

Mientras estudiaba una de las piezas que estoy tocando en guitarra, una vez más me pregunté: ¿porqué las notas se llaman como se llaman?   Me parece que en el lenguaje natural occidental, abunda la influencia de ideas judeo-cristianas, y el sistema latino musical, no escapa a esta influencia en absoluto. A todo músico le son familiares los nombres y el orden de las notas musicales: DO-RE-MI-FA-SOL-LA-SI y sus sostenidos (o bemoles) dependiendo de cómo estemos leyendo o componiendo una pieza musical.  Estos nombres, surgieron de manera convencional a partir del primer verso del himno en latín “Ut queant laxis” un himno dedicado a San Juan Bautista; que es considerado como uno de los más importantes predicadores judíos. El nombre de las notas musicales surge así de las primeras sílabas del verso: Ut queant laxis               Para que puedan    Resonare fibris               exaltar a pleno pulmón Mira gestorum                las maravillas Famuli tuorum                estos siervos tuyos Solve polluti                    perdona la falta Labii reatum                    de nuestros labios impuros Sancte Ioannes.              San Juan UT- DO RE- RE MI- MI FA- FA SOL- SOL LA-LA SI- SI Como puedes ver, el SI es una excepción y no aparece el Do tal cual. Solfear con una consonante al final es bastante difícil, así que años después, para facilitar el solfeo se cambió UT por DO, aunque algunos siguen utilizando “ut” como término técnico.  Aída :)

[jazzyquark-blog]

Maths

Mathematical knowledge has long been regarded as a paradigm of human knowledge with truths that are both necessary and certain, so giving an account of mathematical knowledge is an important part of epistemology. Mathematical objects like numbers and sets are archetypical examples of abstracta, since we treat such objects in our discourse as though they are independent of time and space; finding a place for such objects in a broader framework of thought is a central task of ontology, or metaphysics. The rigor and precision of mathematical language depends on the fact that it is based on a limited vocabulary and very structured grammar, and semantic accounts of mathematical discourse often serve as a starting point for the philosophy of language. 

[woahdudenode]

An extremely rare rainbow-colored pileus iridescent cloud over Ethiopia.

[flowerr--child]

Grapefruit Haze

By Urban Extracts

[jazzyquark-blog]

My emotions for him have colored all my memories, so I cannot describe them properly.

Aída

[jazzyquark-blog]

Atraída inútilmente por palabras, Movida por las infinitas interpretaciones que acarreo conmigo. Experimentando los resultados de acciones propias; y así, sin nada más que explicar.

Aída

[jazzyquark-blog]

;)

[jazzyquark-blog]

Gordian Knot is a metalprog band with lot of jazz. This song is one of my favorites it is from the first album (1999). Of course, with musicians like Myung and Jarzonbek prog gets a meaning :)

[jazzyquark-blog]

There is a contradiction in wanting to be perfectly secure in a universe whose very nature is momentariness and fluidity. But the contradiction lies a little deeper than the mere conflict between the desire for security and the fact of change. If I want to be secure, that is, protected from the flux of life, I am wanting to be separate from life. Yet it is this very sense of separateness which makes me feel insecure. To be secure means to isolate and fortify the “I,” but it is just the feeling of being an isolated “I” which makes me feel lonely and afraid. In other words, the more security I can get, the more I shall want.

To put it still more plainly: the desire for security and the feeling of insecurity are the same thing. To hold your breath is to lose your breath. A society based on the quest for security is nothing but a breath-retention contest in which everyone is as taut as a drum and as purple as a beet.

[jazzyquark-blog]

The brainy modern loves not matter but measures, no solids but surfaces.

[…]

The working inhabitants of a modern city are people who live inside a machine to be batted around by its wheels. They spend their days in activities which largely boil down to counting and measuring, living in a world of rationalized abstraction which has little relation to or harmony with the great biological rhythms and processes. As a matter of fact, mental activities of this kind can now be done far more efficiently by machines than by men — so much so that in a not too distant future the human brain may be an obsolete mechanism for logical calculation. Already the human computer is widely displaced by mechanical and electrical computers of far greater speed and efficiency. If, then, man’s principal asset and value is his brain and his ability to calculate, he will become an unsaleable commodity in an era when the mechanical operation of reasoning can be done more effectively by machines.

[…]

If we are to continue to live for the future, and to make the chief work of the mind prediction and calculation, man must eventually become a parasitic appendage to a mass of clockwork.

[jazzyquark-blog]

;)

[jazzyquark-blog]

Moon and truth.

When the moon sets, people say that the moon has disappeared; and when the moon rises, they say that the moon has appeared. But, in fact, the moon neither goes nor comes, but shines changelessly in the sky. People call one phase of the moon a full moon, they call another phase a crescent moon; but, in reality, the moon is perfectly round, neither waxing nor waning. The moon appears everywhere, over a crowded city, a sleepy village, a mountain, a river; it is seen in the depths of a pond, in a jug of water, in a drop of dew hanging on a leaf. If a man walks hundreds of miles the moon goes with him. To men, the moon seems to change but the moon does not change. In reality, the true nature of all things transcends the discrimination of appearence and disappearance, of coming and going, of good and evil. All things are substanceless and perfectly homogeneous. Such discriminations are caused by an erroneous judgement by those who see these phenomena.