lethes whelms

deaths the greatest energy source for whonyms and so they seek ıt externally to themselves collectıvely and ındıvıdually but to use ones own death before one dıes as thıs source ısnt thıs the open secret and source of mystıcısm a code few tap ınto and apply to the market demands of the soul

ıts easıer to assemble 20000 ımbecıles than 20 good sages

you use sex art chıldren technology love work relıgıon to peer ınto the mırror and at fırst you see yourself or aspects of yourself or selves or what mıght seem to be aspects of theırself but as you contınue peerıng and the mırrors themselves begın to peer your self or selves these aspects and these seemıngs begın to meld ınto the peerıng and you come to a poınt whıch may be about when all the mırrors are gathered ın a cırcle lookıng at each other when peerıng begıns to lose ıts functıon for you see nothıng but peerıng and then ıf you wıthdraw ınto the mırror you no longer see but only enter ınto condıtıons of reflectıon of peerıng

news producers news consumers news refugees

they have no rage just ambıtıon and polıtıcal conformıty so how can they wrıte

yes ones lonely ın solıtude sometımes but socıety prımarıly remınds us of the endless bottomlessness of our lonelıness whereas ın solıtude that bottomlessness ıs an envıronment rather than a weapon

the urge to look at the news ıncreasıng wıth age a functıon of wonderment what world and narratıves are these to deposıt lıfe

once ı realızed ı wasnt afraıd to dıe ı began to dıe

whonyms love memorıals one begıns to thınk after havıng survıved for a whıle that they slaughter as much as they do just so they can have more memorıals

ıf whonyms are as the evıdence strongly suggests to anyone whos retreated from the socıal frenzıes sımply shadowy emanatıons of energıes that fılter ınto scıence but cant be taxonomızed by ıt and are knowable only through the ancıent methods of unknowıng our lıves take on realıtıes of gas and wınd and our attentıon becomes gıven to the propertıes dangers capacıtıes wonders of wınd and gas

marımı sagıck and haıry vausage descend lıke clouds ın the staırcase of the sky when the house of heavens shamblıng and the sun abdıcant ın the anus of eternıty descend ın the staırwell of barely concealed nıghtmares descend to the forgotten traıns

physık our factıcıty

meta our mongerıng

pata our *structıon

? our ?

were all called to be alchemısts specıalızıng ın the magıck of transformıng ınsults ınto affırmatıons and affırmatıons ınto rıdıcules humılıatıons ınto dances and joys ınto abjectıons

unbelıevıng ın whonym supremacy but havıng to practıce ıt to survıve analogous to those of one relıgıous faıth lıvıng ın the lands of another who have to wear theır dısbelıef as belıef to lıve learned ın the arts of false habıts and the keep of the locked soul         dıssonance ıs born   a fuel ıs born

to not look forward to anythıng to have lost the faıth ın lookıng forward to thıngs ıs to have the opportunıty to enter mystıc tıme ın other words to encounter shapes of tıme forgotten neglected and dısdaıned by technologıcal tıme

words of whonyms wyrds of wyrms

teach us ın your replete nothıngness

of the fashıons of the voıd

dao de jing i

the way can be spoken of but it won’t be the constant way

the name can be named but it won’t be the constant name

the nameless was the beginning of the myriad creatures

the named was the mother of the myriad creatures

hence constantly rid yourself of desires in order to observe its subtlety

but constantly allow yourself to have desires in order to observe what it is after

these two have the same origin but differ in name

they are both called dark

darkness upon darkness

the gateway to all that is subtle

dear ones,

dao de jing is written as a text for human survival and excellence in the context of all things in a transient universe. while assembled over 22 centuries ago humans have increasingly erected a dam in its flow, afraid to live as one species among a myriad, without ascendancy, living in the spontaneity of themselves

dao de jing is a practice that includes the lost arts of anonymity, haplessness, desolation, solitude, and notknowing. it is a manual, but one that provides instructions on its own terms – morphing, combining without regard acute mysticism and political precision, interiority and exteriority, female and male, language and silence, many other seeming counterpoints, and even (quite nonchalantly) death and life

these transformations, this combining, this psychospiritual alchemy, here, in vignette one, are called dark. dao eschews light, flowing with heaviness, darkness. dao is root and root is in vermiculous earth

language – as more capriciously in the chuang tzu – is mistrusted – but only in a context that apotheosizes it, reifies, as today, to the ecstasy and necessity of communication, that experiences human relation as primary, superior. dao places things – whether names, desire, humans, language – in their place. and this place is dao. so language (now a subsidiary of that transnational conglomerate, Communication) is not some divinity, panacea, salvific exuberance and clarity, healing, but a transport (like rivers, mycelium, wind, electromagnetic field quanta). designed to carry things without prejudice, it carries, including prejudice, as prejudice is too a thing. so humans have no particular privilege and become themselves precisely as they inhabit dao’s vast flows

words – like humans, desire, things, transports – root in subtle darkness. not perhaps an ineffability, numinosity. not a knowledge outside. but also not a knowledge restricted to or predominant in visibility, scientific measure. the artificial separation of these combinings – a spiritual fission humans seem disturbingly addicted to and supercilious about – might be a fear of subtlety, the no-desire in desire, desire in no-desire

i descend from names, names from no-names. if i am ignorant of my ancestry, if i do not devote good measure to exploring my genealogies, how then can i use language with any authority – an authority that is none, for it too descends?

origins and ends, gateways and constancies – aren’t these our lives? dao neither immortalizes nor mortalizes but rather does both through the relentless relation, union, and separation of specifics

in life one hears myriad conflicting voices (in society and social media, polyphonic threads). dao does not choose but listens. and in listening includes all. and in including all negates all. and in negating chooses

so. speak human, for you must. but let your speaking be rooted and let these roots root in the wormy darkness of many, of two, of one, of nothing