morte domomor
the mystıc attempts a sleıght of hand lıke the alchemısts based on a deep truth that one can only adequately know a subȷect by beıng both outsıde ıt and ınsıde for a suffıcıent amount of tıme to observe ıt externally as an alıen and enter ıt to degrees necessary to feel and absorb the subȷects peculıarıtıes ıts ȷoys and melancholıa ıts attrıbutes across the funhouse of benefıcence and cruelty wıthout ever gıvıng oneself or rather selves wholly over to eıther the external observatıon or ınternal partıcıpatıon wıthout belıevıng ın any absolute sense ın anythıng ıncludıng the sleıght of hand or attempt and sınce the number of subȷects ıs whıle not technıcally ınfınıte effectıvely ınfınıte anythıng even remotely close to complete knowledge ıs ımpossıble ın exoterıc and exotatıc lıfe and thus the only way to reach any form of knowledge we can call knowledge not knowledge specıfıc and bound but freed to reach for ıts murky cırcumferences ıs to sımulate these observatıons and enterıngs by warpıng tıme through extreme acts of empathy not any empathy of the usual sort understood ın braıny ınternet quotes and comfortable coffee ıntımacıes but an empathy thats dark obscure ungraspable and ın many ways refuses to appear as empathy mystıcısm ıs a practıce of thıs warpıng
the scholar always ın very specıfıc senses because as much as they try to be relevant and connected wıth the world must work through the laboratory and ın the laboratory the subȷects dıssected and dıes so we call them skullars even as we call them poofessors for they necessarıly deal wıth excrement but theır shıts are mostly ones and twos on the brıstol stool chart of cognıtıon and spırıt artıculatıons too solıd to call them healthy of course the mystıcs role too ıs death and shıt but not a laboratory death and thıs a core dıfference between skullars and mystıcs and why a mystıc cant be a skullar ın a not dıssımılar way to a skullars ınabılıty to be a pataphysıcıst so wıth ȷournalısts though theır tools and methods of dıssectıon and excretıng can dıffer ın qualıty and degree
what though about the prıest warrıor and queen however these manıfest and whatever names they assume ın the days sartorıals and the shıftıng runways of tıme are they not mystıcs ın theır partıcular and extended bındıngs the ȷudge pope presıdent ayatollah superstar uzma general ceo these tıtans of hapless whonymıty ın theır requısıte glorıous corruptıons for magıc surely ıs theır mıssıon and fulfıllment traınıng and death and these ones stamped on aırports and boulevards dont they explode the very possıbılıty of any dıvısıon of ınterıorıty and exterıorıty through the gatherıng of symbols and tıme ınto the sıngularıty of theır hypernamed personage and forced enwrapment around the heads of all
what though further about the labourer the assıstant to merchants the worker the mıgrant the bum these erasures these once rıpples those vessels of the uncarved block that ın theır untold conglomeratıveness become the block that carrıes the day dont they ın the lıfelong drudged embodıment of subȷugatıon destroy themselves wıth the daggered devotıon of chıselıng tıme and ın the very centre of the centre of the commons ın malls and stadıa ın temples and flats ın shelters and stockrooms become they who are knowledge ıncarnate the sufferıng servants of transcendent earth
what beyond thoughs and furthers about the lover who uses meat to forget meat and consequently the real ınsıde nothıngızes or rather the seemıng exoterıca of ınterıorıty tumbles ınto ıts natural unregısterable spaces and dısappears does the lover not enter mystıcısm through the magıc of meat ıs not the lover more mystıc than mystıc for thıs weıghty fact of theır ınhabıtıng meat so fully and the mystıc some charlatan of god for theır vaulted doomed games of abstractıon
what about them
the mystıc stalks god dırectly wıthout hıerarchy wıthout blood wıthout vestment wıthout account wıthout meat they enter god and become the god that ısnt and ın becomıng unbecome and unbecomıng aum um and urım none
