glory and honor

sake tastes best in the morning

at 5 or 6

after a few hours sleep

with cheap salami and lots of ice cream

birds chirping outside

birds dying outside

the sun rising like a slaughtered cow

with natality a problem

and mass human cannibalism seemingly the best solution

yup

that’s the time to drink sake

buy an expensive bottle

as smooth as the middle ages

no less than $200

blessed by 9 emperors and a few bakufus and seijun suzuki and a woman in the dunes

bring out 2 bottles – 1 at 5, 1 at 6

go bankrupt drinking sake in the morning

bathe in it

pour it on your ice cream

piss in a half-finished bottle and schlop it up and call it yumzie

no worse than going to the mall or concentration camp

call it golgotha at dawn

call it coddled forsaken

call it death of a pussy

call it 午後の曳航

then go back to sleep

go back to sleep

then go to sleep

go to sleep

and dream the dreams of dreaming

forgetting i

forgetting is not the opposite of memory, but memory’s vitality and operations.

we say a primary function of technology is to help us remember – but, truly, its far greater function is to help us forget.

a crisis of humanity is its historic overdependence on natality to perform its chief creative – and so intelligent – function:  forgetting.

forgetting is directly proportional to truth in a similar manner to truth being directly proportional to loss and darkness.

forgetting and time are less related through death, as humanity has been inclined, and more through emptiness, of which death is but a simulation.

forgetting is a primary portal of truth – hardly of words, hardly even of knowledge, for truth’s portals are misnamed in the marketplace and one passes by means of the arts of diminishment.

forgetting is not an act of denial – which is a counterbalance and force of memory – but an ascent of affirmation, an ascent of neither balance nor force.

are you running away again? a neighbor asks me as i head out.  i never run away but only towards, i say.  such is a call and response of forgetting.

forgetting, like unlearning, like love or art, is a path forward that seems to lead backwards.

time is a child of forgetting and volition; let go of volition to forget blood’s thorny strictures and pour into one’s empty self.

time changes, but not readily.  so the migration from solar-lunar time to digital-clock time has been bumpy, slow, bloody, with the sun and moon still there, awkwardly, in the artificial sky.  forgetting in a technological age is digital.

analog forgetting is magical but digital forgetting is factual; nevertheless, each is an equal mode of time, with its own possibilities and limits.

collective forgetting embraces and is embraced by – an embrace of living death, eros’ animate skeleton – individual forgetting.  in this embrace, original and reproduction transmogrify into one another, authenticity and simulation, being and seeming, forgetting and returning.

forgetting is an oubliette, a secret dungeon reached only through a trapdoor.  the seen stage is public and sanctioned memory, but the purchased and articulate drama is sustained by the powers of forgetting, that which is often called negligence or irresponsibility by the ostensible powers.

a given society’s configuration of memory and forgetting reveals more about concentrations of energy than any worth that might have become sacred in these configurations.

forgetting is a letting go of grasping, an un-getting, a slipping of named power, a losing from and of mind, a failing of force and story.  forgetting is renewal, protest, a way out.

forgetting is the oblivion we distantly remember, the newness, fear and awe that are a periodic table of alchemical elements of our desire.

i no longer remember – i allow emptiness to remember on my behalf:  more efficient, yes, but also – more precise.