forgetting iii

all true language is incomprehensible, like the chatter of beggars' teeth.  so forgetting is the only path to truth, the only portal to the unspeakable.

of one being given over to being written, can it not be said, it is on the margins of the texts the human writes, passed over by the vast apparati of productive literacies … that it is an artifact of forgetting?

the arts of forgetting develop with time in ways not dissimilar to an advance of dreams, vision futures on some hallucinogenic exchange.

yes, there is a sort of stock exchange of forgetting, through which we, shareholders of obscure investments, trade our losses to unaccounted gain.

the hierarchies with which the bulk of humans move and speak perhaps are countered by the non-hierarchies of forgetting, unstaged dramas of the eternal new.

between memory and forgetting how much distance is there?  this gap – whatever it might be – and its exploration are the stuff of the question of the human.

forgetting is abdicating the confident memories of a civilization.  before this abdication may come another – of the memories of one’s self – and after yet another – of the memories of one’s species.  forgetting is a growing, infectious, and immense doubt that assumes different shapes of knowledge … assumes altered shapes less to evolve and more to continue moving.

i forget civilization (morality, culture) not to become savage (immoral, uncultured) but to forge new unknowns in spaces of nowhere.

forgetting is a misnomer for substituting – one memory for another, one artifact or name or object for another, one purpose for another, one forgetting for another.

forgetting – a set of relations, processes, techniques and movements between opposites (visible, invisible; female, male; beast, god; life, death; nature, technology; rich, poor) – has a manual for its operations held in liminal spaces, these spaces prime real estate of desire.

forgetting the future is easier than forgetting the past, which is why we simultaneously neglect and romanticize it.  such ease is not for the apparent and false reason – that the future hasn’t ostensibly occurred – but because the future is more comprised of forgetting.  forgetting advances with time.  how can it not, with time so addicted to obese purposes?

the relations of forgetting and movement are hardly explicated.  to devote one’s life to moving is to forget even forgetting, and the well-enculturated old are unable to forget forgetting for they hardly move and thus are mired in memory, which is to say – fens of forgetting.

as a sage once said, one hardly has to stir to know the world.  yet to have once said this with any substance one must have first used mind’s immensity to travel extensively.  and a core technology of such use is incarnate forgetting as a practice.