UNDETERMINED DOCUMENTS 1-4 DOUBLE CD DOWNLOAD!

You can download the first double Sephid Tzefala CD at the link provided below. SEPHID TZEFALA began as an attempt to make a music that takes as its departure an essay written in 1929 by French anthropologist Marcel Griaule on the cultural implications and meanings of spit. Taken with Georges Battaile’s short definition of the word, Formless, we attempted to follow this trajectory of thought with sound. The music was immediate, six pieces recorded in as many days, with additions and mixing done on a seventh day. The only guiding principle was to make a music that resembled Spit. Also considering Griaule’s interest in the Animism of West African tribes, we decided to use the texts of our own “ancestors”, hoping to give them new life. ZOAT is our first document, a record of these seven days. For this session the presences of Antonin Artaud, Abul Al-Ma’arri and San Juan de Yepes y Alvarez were requested. We will be documenting our activities and making them public at irregular intervals. SPITTLE 1.) spittle soul. One can be hit full in the face by a truncheon or an automatic pistol without incurring any dishonor; one can be similarly be disfigured by a bowl of vitriol. But one can't accept spittle without shame, whether voluntarily or involuntarily dispatched. This is not, as one might think, a commentary on the kabyl code, but a straightforward rendering of our way of seeing. For spittle is more than a product of a gland. It must possess a magical nature because if it bestows ignominy, it is also a miracle worker: Christ's saliva opened the eyes of the blind, and a mother's "heart balm" heals the bumps of small children. Spittle accompanies breath, which can exit the mouth only when permeated with it. Now, breath is the soul, so much so that certain peoples have the notion of "the soul before the face", which ceases where the breath can no longer be felt. And we say, " to breathe one's last", and "pneumatic" really signifies "full of soul". As in a hive, where the entrance hole glistens from the wax inside, the mouth-magically the body's chief aperture-is humid from the to and fro of the soul, which comes and goes in the form of breath. Saliva is the deposit of the soul; spittle is soul in movement. We use it to strengthen an action, for protection, to impress one's will on an object, to "sign" a contract, to give life. Thus, Muhammad himself feared the witches' saliva as they breathed on knots and spat a little to work some evil spells. In great Russia and elsewhere, to seal an oath, one spits. Just about everywhere, the kiss, this exchange of saliva, is the guarantee of peace (to seal with a kiss). In oriental Africa, when opening a door that has long been closed, one spits in order to cast out the demon of the empty house. Finally-and this is a startling demonstration of the theory of the spittle soul-in occidental Africa, to confer spirit on the child, the grandfather spits into the mouth of his grandchild several days after it's birth. To summarize: from evil will to good will, from insult to miracle, spittle behaves like the soul, balm or filth. Marcel Griaule--Documents, Vol. 1., no. 7 Copy and paste the link below in your browser for a free download! https://mega.nz/#F!U6oDRRaA