nomhematological practices for the dysthymically joyous

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conjugate gone

gone   gonad   bygone   she’s gone   saigon   isogone   antigone   demogorgon   zygon   ceratopogon   cogon   jargon   flagon   gonozooid   gonorrhea   estragon   chiliagon   chilly juice wagon   aragon   logon   gonk

you missed the fourth person reflexive subjunctive

i thought that was gonk

gonk’s the no person unreflective esohortative participle

i thought gonk was the no person unreflective esohortative participle and the fourth person reflexive subjunctive

no

i don’t know what it is

you identified it correctly in tuesday’s class

i don’t remember tuesday’s class

if you don’t get it i’m going to have to fail you

but i got all the other 21 forms

that’s not good enough, you have to be able to correctly identify all 22

can you give me any hints?

i can give you three and i’ve already given you one so i can give you two more but each hint costs

what does it cost?

the rules stipulate that i can’t tell you until after the examination’s over

and if i guess wrong?

each wrong answer is equivalent to a hint and thus adds to your debt

i don’t remember tuesday’s class

you would have used it, although incorrectly, at the xenodochion near kokkinorachi when speaking with the aurelian from zouzouleika

go̊no̊pho̊rtidium

it’s true you used go̊no̊pho̊rtidium with the aurelian from zouzouleika at the xenodochion near kokkinorachi but you used it incorrectly and created embarrassment and go̊no̊pho̊rtidium is not the fourth person reflexive subjunctive

gonozooid   chiliagon   chilly flagon wagon   bygone   isogorgon   ceratoporagon   shesagon   gonkorrhea   bygonad   logonogogo   …

you’re losing focus

...   gonzo  gonfalonier   gondola   nyiragong   tettigoniidae  theogoniaogonogous …

in your fifth vision two helicopters ago you see this word etched on an echo of a doubtful apogee as you’re passing a crumbling network of exhausted sentences while chatting ogdoöcomprehensibly with a lazy acrobat on its way to a fallen conference of disgruntled glottologists who’ve recently but in tottering modes of metamorphic denial subjected a clad of charmosyna diadema to abattoirs branded as abreuvoirs to a chorus of dysthymic tracheophytes

apojubavoid

you have failed and failed thricely and failed much more. first and most firstly and more singly you have not answered correctly. second and the second is itself neahashtadashamawry : you have provided nearly eighteen wrong answers. third and third is thrice : i have given you three hints. all this combined indicates clearly you have not paid sufficient attention to the requisite knowledge and thus must pay compensation equal to your faults on the scales of precarious reparation in the courts of humiliated vitality in the laws of conjectural stings in the land of lost universes at the center of bespattered thought

and the master of the conjugations of gone

takes its failed examinee

this game of nothingness

an i

to the sanctuarized heights of despondency

and in that primordial there

smears it on a blackened page

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singularity

doodoo and motmot are walking by the river ticktock and doodoo dressed in dupattas says –

motmot i turn into you and you into me so why are we so adamant about distinguishing ourselves?

doodoo do you remember the time we were walking by the river ticktock?

but motmot we are walking by the river ticktock

the other time doodoo we were walking by the river ticktock

but motmot there have been many other times we’ve been walking by the river ticktock

the time we were walking by the river ticktock doodoo when we saw rahrah in the bushes

i don’t remember seeing rahrah in the bushes anytime we’ve been walking by the river ticktock motmot

doodoo it was a few days after we had dindin with fukfuk in the ditz ditz

i remember motmot the dindin when fukfuk told us the story of the jabjab but i remember nothing of rahrah by the ticktock

we were talking doodoo by the ticktock of fukfuk’s jabjab at dindin in the ditz ditz when rahrah peepeed

i know we walked by the ticktock when we talked of rahrah motmot after fukfuk’s jabjab at dindin in the ditz ditz but never rahrah's peepee

the talking of rahrah doodoo’s not rahrah’s peepee

but the peepee motmot might be the ticktock

this doodoo is why we distinguish ourselves

a mnemonic for the history of the

evolution of consciousness –

ra gott

we ought

god mot

godot

art bought

robot

the hermit goat's sermon

sadoo corp llc inc ink is orgasmically ripped that el-spet clitia, after a two year hiatus from writing to gather source material for her sex blog, is posting again. this one folks looks like it's gonna be a long one - and we don't just mean the youknowwhatthings - for clitia took her gonads from the hypocrisies of the west and the hypocrisies of the east and the hypocrisies of the middling west to the hypocrisies of the middle east with all its fiqh and eyes and dicks and shariahs and is publishing a wholly uncensored version of her naughty exploits in the epic sex romp -

child of curse school

the sadoo circle in all its horny celibate glory invites you to join her and read about the human soul, fucking and manifest and fucking

to unwet your inner anchorite we've included here in sadoo the only portion of the mahābhāratam-length tale that doesn't have any fucking in it. go figure. or just go masturbate. the context (though we know humans don't care about context) is that the protagonist in its desperate quest for dr silinki butta-arsveld's closet has, acting on a privileged tip, just abducted doktor ernietta from dubai to the malwa hills to be sacrificed on the hermit goat's reeking altar and has consequently slipped some acid into doktor ernietta's bhang lassi and the sun is setting in that hadoti way and the smelly naked chambal ashik children are restless around a burning corpse and the hermit goat before the great rite speaks ...

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the hermit goat’s sermon

what is hidden shall be made manifest and what is unseen shall be our manifest

the hoi polloi go about their tawdry business explaining all things according to the manner inculcated into them by the monumental and ubiquitous powers and only on rare occasions such as death and the first initiations of love do the doors of perception open and they may glimpse however briefly other modes of sense and the architectures of vistas that through their absence present annihilations and possibilities of meaning and determine not whether one goes to glory or the abyss for such forks are imaginary and only become solidified through the paucity of imagination in those temporarily abstracted from nature, temporarily for that is all there is, but the very order and disorder of our molecular spiritual life

let us provide an example and this example shall be provided by parsing a word central to existence – one whose importance is rarely understood and in these material times tragically undervalued and i don’t use tragic lightly for perhaps the inappropriateness of assigned value and importance is the central tragedy of our age, and in parsing we apply the concept in ways you’re perhaps unaccustomed to but maintain a central legitimacy for our purposes of restitution –

curse

curse could as easily be spelled cerse cirse cyrse cearse kurse kerse kirse kyrse or kearse but this is less important than the monosyllabic siblings of curse: hearse, nurse, purse, terse, verse, and worse. through this difficult art, a branch of esotatology known as nomhematology, the forgotten essence of curse reveals itself to us. for death is in hearse, healing in nurse, money and the entire economic system in purse, restraint in terse, poetry and the arts and all abandon and creation in verse, and the scale of values – indeed all quality and judgment – in worse. and this without even going into the prefixial possibilities – these children, nieces and nephews, of curse’s immediate family –  such as excurse, precurse, adverse, averse, converse, controverse, diverse, inverse, multiverse, obverse, perverse, reverse, transverse, traverse, universe, intertransverse – which, while each is vast and suggestive in its own right, largely offers further explication on the primary six siblings and can be set aside for further expoundings

that there are six primary siblings and not fourteen or two hundred and twelve hardly escapes our erstwhile attention. numerology, a prehistoric art stretching back to the age of rust when goats ruled the earth and hermits wrote the laws, is yet younger than both esotatology and nomhematology, a descendant of both. and so curse as the senior sibling with its six sisters and brothers pitches its tent on the open and feral lawn of our arts and welcomes us to its noble debaucheries. while any reader of depth and substance may begin to intuit the significance of all this, the rites that call necessitate leaving direct explications also to further expoundings

someone perspicacious – perhaps a smelly indian child – may have noticed that a key prefixial possibility is missing from the above list. rehearse. the hoi polloi speak of rebirth but not redeath, of returning to the hearse after having been there … indeed, of once having visited knowing it is home and as one leaves one’s home only to return to it – or else we would not speak of it as home – so when one lives a life or redeathing (or in this context rehearsing) the hearse is home, one leaves but one is always rooted in the hearse and the hearse is home. so hearse is a blood member of the curse family and if we would curse we would know hearse

healing is a term over- and erroneously used by the coddled idiots of humanity, typically signifying apparati of delusional human supremacy. but it is nothing like this. true healing rarely appears as that kind of healing but instead is of the sort that is like a herd of hungry goats inside your soul eating everything in sight. hunger is the nurse and your losses are your healing. so nurse is a blood member of the curse family and if we would curse we would know nurse

each singularity and collectivity across planet earth and very likely the cosmos and all cosmoses is aware, now more than ever, of money’s tight grasp on the systems and even imaginations of life, including life’s honorable dream, death. economics is now scholarship, religion, art, love, play, justice, and transcendence. so even curse with all its powers cannot exclude it but, being curse cruises through family gatherings with craft, includes it in such a way as to make it itself and not itself. so in the curse family money is a purse and the purse is empty and the emptiness a curse. so purse is a blood member of the curse family and if we would curse we would know purse

curse knows – as much as and in some cases more than any word – how the world and its negation is contained in a word: a word of the laconic and pithy abyss, drug-dredging the condensation of time into statements of clipped darkness. curse is terse and so terse is a blood member of the curse family and if we would curse we would know terse

while curse can be in the form of what is often called prose it is always poetry. the terseness of curse is counterpointed by its abandon in spirit, an acquaintance (for this is as intimate as it gets in this domain) with the airy realms of limitless ghouls and the moans of angels, for curse (as all large words) contains within it many contradictions and subverts itself even as it claims it for its own. verse is not to be understood according to any literal, mechanical, definable, or structural means but rather only by those who have walked and stumbled and died for decades in its unmappedness and from this knowledge speak its unspeakings. so verse is a blood member of the curse family and if we would curse we would know verse

truth when a fetus was a point, a baby a circle, an adolescent a sphere, an adult a hypersphere, and a corpse a point. only human idiots understand lines as truth rather than what they are – aspects of points and circles and spheres and hyperspheres, and implement genocidal and infantile pervasive mechanisms of false lines and call this society, culture, civilization, law. so curse travels around, circumnavigating the breathings of geometries and wears worse on the circle of its lips while its wardrobe knows with equal breath the fullness of the fallings and risings. so worse is a blood member of the curse family and if we would curse we would know worse

that three of the seven members of our curse family contain the vowel u, two the vowel e, only one the vowel o for most such formations such as horse are not part of the core curse family, and, naturally, only one containing the diphthong ea does not escape our attention for there is only one death and that is why we rehearse: to live continuously on its stage. but this, this too, is a further expounding

a highly attuned listener – perhaps the corpse who is truly now, waiting for the darkness in its cleverness, making its presence known – will have seen that we have not discussed the cousins – cousins for they do not exist on their own (as burse, perse, and merse) but only with prefixes such as reimburse, disperse, and immerse. nor will we enter into that mansion of many dark doors which contains within its walls cursory, cursive, hearsefelt, hearsay, nursery, pursuivant, pursuance, purslane, pursy (an abyss of possibilities!), terseful, tersero, third person plural past historic of tergere (for how could not this alone not convince you of the truth of our practice!?), versificationology, versatile, versus, versability, worsted, worsestershire sauce (which notably has worse worster and worstest in it – so much in the vast art of nomhematology!). and these, these plenitudes, along with the aforementioned many avenues we have only had the opportunity to glance down, are …

calloohamble

ca ll oo har      a manual

c  a  ll  oo  h a m b l e

calloohar seeks to molecularly and galactically supersede the calendar – not just the brutalist rjgjcc (romanjuliangregorianjudeochristiancapitalist) calendar, dominant across the planet in its morbid dealings, but all systems of organizing days for purpose. since the calendar’s rise around 4200 years ago in egypt and babylon little has changed – while there have been various innovations in nomenclature, regional experiments in creative structures, increasing technical precision, the calendar in its over 100 manifestations has remained effectively the same : with minimal questioning or reconstituting. it has become radically misaligned with the environments and realities we now inhabit yet our identities, psychologies, social cultural and political edifices still cling to the irrelevance of our core orders like superstitions

for now – with history collapsed, the old binaries dissolving, god a distributed corpse rotting in earth’s polluted soils, and time the strange purview of physicists and the masses and warlords clinging to its fogs with a faith and desperation magnanimously ludicrous, with nature having abdicated to its more forceful relatives (mathematics and technology) and the city having risen like a new monostar on a humanity compensating for its growing anxieties with a garrulousness so diarrheal noah’s flood seems a puddle – a recreation is required that frees from the monumental bondages of an otiose past  an apocalyptic future  and a spiritualpecuniary present, entering what has always been here with visions rooted in the geometries of the new which are – for those who see – not any new but the ancient shapes that live and walk among the animate trees and lakes comprehensively forgotten, long before humans briefly and futilely tried to usurp them with their tiny years and control the flows of existence with their flimsy definitions and days

when we look at the various attempts at calendar reform over the past century we laugh. laugh abyssal guttural guffaws. they’re no different than the myriad efforts now to tweak capitalism to make it sustainable green equitable humane intelligent. they think fixing a loose screw on a frying pan in one of the titanic’s kitchens will stop the behemoth from sinking. their methods are teeny tactics lacking any strategic acumen, their thoughts and models bound to the defects of the very systems they seek to correct. what is required instead is a pilgrimage to other lands of flesh and thought – those far away and in and underneath the centralized ticking of our hearts, returning through republics of machines into empty classrooms and ashen curricula where nightboards await desolate scrawlings

so if calloohar – its names structures methods relations groundings – seem strange incomprehensible whimsical unpractical absurd foolish even mad – don’t be surprised. you’re just one of the billions who has not yet seen how lunatic your calendar has been and in what orders of destitution you live within

^000000000

calloohar is for mystics and nomads  digital peasants and mute soft exiled anarchists   for those hardly born of alphabets or signs  purveyors of lightless light and keepers of caesuras  the electronically afflicted and haruspicina of herpes  the marionettes of deserts  launderers in absinthe

calloohar doesn’t tell you where in time you are or what time is or even where but how to look. calloohar’s a quest of time, of accepting time’s concealings

time as the mystic unit (the timenaht [or i’mnaht] wholly unmanifest and manifest in all somethings), koo-shqa the naht horologist and chronodivinator

calloohar is a manual – a set of rituals around geometric determinants : plural  polymorphous  interior and dark  enfolded  randomly proper  ritualized  revolving

things happen when they happen as they happen. time isn’t so much objective as our orientation to flesh’s imagination. clock and calendar have far less to do with time than our failed attitudes toward flesh and dream. by focusing on time’s quantity (measurement  history) and their corollaries (productivity  efficiency) we have run away as we’ve run away from everything vital and integrated (through fear insecurity indolence) from the qualities of time – doubting disaccumulating passionate postembolistic mythic stochastic mnemonic rhythmic unmeasurable uncountable halfburnt unconsumable nonclimactic divinatory ceremonial iconoclastic insignificant