#spaciality

[funeral]

The mirror is thus at once an object among others and an object different from all the others, evanescent, fascinating. In and through the mirror, the traits of other objects in relationship to their spacial environment are brought together; the mirror is an object in space which informs us about space, which speaks of space. In some ways a kind of picture, the mirror too has a frame which specifies it, a frame that can be either emptied or filled. Into that space . . . the mirror introduces a truly dual spatiality; a space which is imaginary with respect to origin and separation, but also concrete and practical with respect to coexistence and differentiation.

Henri Lefebvre, The Production of Space

[funeral]

From the social standpoint, space has a dual 'nature' and (in any given society) a dual general 'existence'. One the one hand, one (i.e. each member of the society under consideration) relates oneself to space, situates oneself in space. One confronts both an immediacy and an objectivity of one's own. One places oneself at the centre, designates oneself, measures oneself, and uses oneself as a measure. One is, in short a 'subject'. A specific social status—assuming always a stable situation, and hence determination by and in a state—implies a role and a function: an individual and a public identity. It also implies location, a place in society, a position. On the other hand, space serves an intermediary or mediating role: beyond each plane surface, beyond each opaque form, 'one' seeks to apprehend something else. This tends to turn social space into a transparent medium occupied solely by light, by 'presences' and influences.

Henri Lefebvre, The Production of Space

[heteroglossia]

To go to work or come home, one takes a “metaphor”—a bus or a train. Stories could also take this noble name: every day, they traverse and organize places; they select and link them together; they make sentences and itineraries out of them. They are spatial trajectories. // Memory is a sort of anti-museum: it is not localizable. The places people live in are like the presences of diverse absences. What can be seen designates what is no longer there: ‘you see, here there used to be--,' but it can no longer be seen. // It is true that the operations of walking on can be traced on city maps in such a way as to transcribe their paths (here well-trodden, there very faint) and their trajectories (going this way and not that). But these thick or thin curves only refer, like words, to the absence of what has passed by. Surveys of routes miss what was: the act itself of passing by. The operation of walking, wandering, or ‘window shopping’, that is, the activity of passers-by, is transformed into points that draw a totalizing and reversible line on the map. They allow us to grasp only a relic set in the nowhen of a surface of projection. Itself visible, it has the effect of making invisible the operation that made it possible. These fixations constitute procedures for forgetting. The trace left behind is substituted for the practice. It exhibits the (voracious) property that the geographical system has of being able to transform action into legibility, but in doing so it causes a way of being in the world to be forgotten.

Michel de Certeau, Walking in the City

[english-tibetan-dictionary]

spaciality

nam mkha' - sky, heaven, space element, spaciousness, spaciality, space, (2 kinds (enclosed space like hole in nose, absolute space = asamskrita, not mathematical space), thread cross which harmonizes the energy of the five elements [JV]