a note on process: the poems

Convinced that that there is no closer reading than a careful translation, I began by translating “principes de la nature et de la grâce fondés en raison” (which Leibniz wrote in 1714). It is a remarkably compressed account of his philosophy of nature and metaphysics (even shorter than the Monadology, which was written at the same time and with which it has much in common), and that compression put me in mind of a mystical tradition that includes Meister Eckhart, the Theologia Germanica, Luther, and Bonhoeffer. Though it is clearly prose, it seemed to me that it could be approached as though it were a draft for a series of lyric poems – still more compressed, focused on a series of interrelated visions rather than a discursive argument. The original is divided into eighteen short sections, which I have transformed into a sequence of eighteen poems. Traces of the translation remain, but I offer the poems here in the belief that they can stand on their own and with the hope that they can help readers of Leibniz see through the familiar caricature Voltaire’s Candide planted so successfully in popular consciousness. The real presence of what we mean when we say “god,” it seems to me, can be an antidote to quietism and a source of revolutionary hope in bleak times that often tempt us to despair. -Steven Schroeder

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...after Leibniz, “principles of nature and of grace...”

ἡ δὲ Μαρία πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς.
and Maria put all these things together and dwelt on them in her heart.

1

why seek the living
among the dead?

what we
dwell on is

a composition
of living beings.

the whole of nature is full of life.

2

every living being is a universe
enfolding all that is

3

every body acts
on every other

body, every body is
a living mirror,

every living being is
the center of the universe

4

the heart of every living
being reflects
everything that is

5

reason depends on
truths that are necessary, and

rational animals know them
when they see them

their souls, called “minds,”
are capable of considering

what is called “me.”

6

living beings arise from
the transformation
of other beings.

7

the first question we
are entitled to ask

is “why is there something
rather than nothing?”

8

it is not possible to find sufficient reason
in the sequence of contingent things.

the final reason – what we mean
when we say “god” – must be outside

9

and what we mean
when we say “justice”

must be perfect conformity to wisdom,

10

all possibles claim existence
in proportion to their perfections

the result of all these claims
must be the actual world,
the most perfect possible,

the body of what we mean
when we say “god”

11

the laws that govern
this actual world
depend on

what is fitting, not
what must be so.

12

every living mirror
represents the universe
according to its point of view,
regulated in a way that is compatible
with all the rest. all is regulated

13

with as much order as is possible
the present is pregnant with the future
the future could be read in the past

the beauty of the universe is
enfolded in every soul

every soul knows everything, but
the weight of the world
overwhelms it.

what we mean when we say
“god” is centered everywhere
with a circumference that is nowhere:

immediately present to all

14

our soul is architectonic, as is
the soul of what we mean
when we say “god”

15

all minds enter into society with god
as members of the city of god

16

reason does not have the power
to learn the future reserved to revelation

but we can be assured by reason
that things have been done
in a manner that exceeds our desires

17

the pleasures of the senses
reduce to intellectual pleasures
known confusedly

music charms us
though its beauty
consists in nothing
but numbers

and the beat of the sounding body

the pleasures sight derives
from proportion
are of the same kind,

and those the other senses produce
will come down to something similar,

something at once undeniable and inexplicable

18

the present love of god
gives us a taste
of future happiness

it gives us perfect confidence
in the good – that the
arc of the universe
is toward justice.

but it is long,
and a cause outside
is always one more thing in medias res

the present is big with the future,
but the future can never be contained

there is always something to desire, and
nothing but nothing is big enough to contain it.

Steven Schroeder
Chicago
2018-2019

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a note on process: the icons

1. "The beat of the sounding body 1" was done with watercolors and ink on bamboo paper. I spread the paper on the floor and cast 18 wood blocks the size of dice on the surface. I marked the location of each block and used those markings (numbered 1-18) to determine where to write the 18 poems (or 18 stanzas). The writing was done with a Faber-Castell India Ink pen, with the orientation determined more or less by the angle of each block. On top of the writing, I used markers to draw arcs connecting every stanza with every other stanza, odds to the left using a purple marker and evens to the right using green. I used watercolors to highlight a pattern that emerged at the intersection of those lines drawing on the tradition(s) of madonna and child icons. I find the description of what Maria/Miriam did (that I used as an epigraph in the printed poem) intriguing. She was an unwed mother, probably fifteen years old, probably scared to death (for good reason) about what people were going to think of her and do to her – and the writer says she put all the stuff that had happened to her in her heart and dwelt on it. I think that taking it all in and dwelling on it has a lot in common with Joyce's here comes everybody approach to the world.

2. "The beat of the sounding body 2" was done with acrylic on an old bamboo cutting board. I cast 18 wood blocks the size of dice on the surface of the cutting board and marked the location of each block. I drove a 3/4" wire brad into the block at each mark, then used a 2" brush to apply a white background and a 1" brush to connect every brad to every other brad with an arc of cobalt blue acrylic. Finally, I used white cotton thread to connect every brad with every other brad. This second variation does not include text but also draws on the tradition(s) of madonna and child icons. An image of this icon is on the back of the cards that make up "the beat of the sounding body 4," an oracle deck created by forgetgutenberg to accompany the icon.

3. "The beat of the sounding body 3" was done with watercolors and ink on 140 lb cold pressed watercolor paper. As with the first variation, I placed the paper on the floor and cast 18 wood blocks the size of dice on the surface. I marked the location of each block and used those markings (numbered 1-18) to determine where to write selections from the 18 poems (or 18 stanzas). The writing was done with a Faber-Castell India Ink pen, with the orientation determined by the angle of each block. (Lines corresponding to the top left and top right sides of each block were traced to the edge of the page with a graphite pencil. On top of the writing, I used a purple marker to draw arcs connecting every stanza with every other stanza. I used watercolors to highlight the pattern that emerged at the intersection of those arcs drawing on the tradition(s) of madonna and child icons. In this variation, I included the Greek text of the description (in the Gospel of Luke) of what Maria/Miriam did: she put all the stuff that had happened to her in her heart and dwelt on it.

4. "The beat of the sounding body 4" is an oracle deck of 21 cards created and printed by forgetgutenberg (Regina Schroeder) presenting a poem/translation by Steven Schroeder. (It is a limited edition of two.) The back of each card is an image of "the beat of the sounding body 2." Eighteen of the cards have one stanza of the poem on the front along with a digital watercolor wash by Regina Schroeder. One has a colophon, one has an epigraph (in Greek with English translation by Steven Schroeder) from the Gospel of Luke, and one is a title page. The font used for printing was designed by forgetgutenberg based on the poet's hand lettering on "the beat of the sounding body 1" and "the beat of the sounding body 3."

5. "The beat of the sounding body: yellow and blue dancers" is acrylic on fabric taken from the back of an old cotton shirt and stretched on a wooden frame. The title is from a meditation on Leibniz, "Principes de la nature et de la grâce fondés en raison":

music charms us
though its beauty
consists in nothing
but numbers

and the beat of the sounding body

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