Saturday, September 20, 2014



 
 
 
 
 you can leave any instant

so you are choosing to stay

and this
 

like coral

resculpting outside

in miniature

unknowing
 

8 hours of every circle

you know not

who
 

a State dream state for the day

your right to the light
 

a message board

of thoughts and feelings

with all the pressure

of infinity behind them
 

this dream

with the people and you

mirrors from fears

of me
 
 
 
 


 

Saturday, September 6, 2014

the scary part is if the left is
a shade shadow
the animals are as conscious
as us
seeing our predicament

teaching me everything these dogs
an extrapolation of the present

why want more days
if there is no plan


 

Thursday, September 4, 2014

800



is this country

its structure of governing

sophisticated enough to

have another constitutional convention



to split the union

manifest destiny is not unity

another destiny manifests



do you desire to be reborn

after life on this earth

maybe to your grandkids



recall the uterine memories

dreams and plans

smiles at the light



mother the machine
 
 
 
 
 
 
 

Sunday, August 31, 2014
























my mother went to school on the blvd
came from the canyons to the blvd
learned with the celibates on the blvd
a ribboned poet on the blvd
sung of me on the blvd
went to the hills above the blvd
to the sunrise from the blvd
to me on the blvd
to love














 

Sunday, August 17, 2014

my competence is sectoid

a muscle in a shell



my words a scripture for a mind

hearts of sufi remain open

welcome to the coming



what is the heart

what hollow timber

a word love

every thing yet never seen

by some blind to All



we have billions within us

to work with



all those boys in the past

dead as i die today

to rise on morrow's gain



the sterility of the now

tell them you were here

no past no future

no causality

a step



a new 14 hour version

spit different every rise

leaving notes



the very oldest

conversant with time

speaking again

of cycle
 

does anyone see

what the inter net is

it is on you

it will be in you

catching you

and best,

your children



yet the elders

trained salesmen

the donors

lead the young

to the next new circle



losing the opportunity

to live your mind

unshelved and unlabeled

if the young ever had it



but we did we all did

until 5 when

we don't remember

we were the happiest



the satanic rape

the denial

is shrieking now

as Man loves-worships

his tool him self

denying his creator





 


 

 



 
   
the dryest in tender

feelings & ether

after the embers



brave dark matter

dark energy

it is you

dissolve into

change change

faster change



you are only orientation

dissolution practice

succeeding productions

of yourself in

sand liquid blood

yellow red and black

clean sand when

you stroll away



welcome change

modify rate



nature and mother

will do what it wants

with you
 
 


 

Monday, July 21, 2014

a wordless sense



 
 
 
 
 
 
 
 
 
 

 
 
 
 
 
 
 

Sunday, June 22, 2014


after everything was written it just stopped
pending on the volva


leaving reason behind
there is still much there


thinking better
if your body does less
so sit


little boy opening a dark room
with a door
with 100s of spiders
behind it


ready


maintain the now









Monday, June 16, 2014


SIR THOMAS WYATT, the Younger  was the eldest and only surviving son of Sir Thomas Wyatt the elder , by his wife Elizabeth, daughter of Thomas Brooke, third lord Cobham. He was brought up as a catholic. He is described as 'twenty-one years and upwards' in the 'inquisitio post mortem' of his father, which was dated 8 Jan. 1542-3. The Duke of Norfolk  was one of his godfathers.

In boyhood he is said to have accompanied his father on an embassy to Spain, where the elder Sir Thomas Wyatt  was threatened by the Inquisition. To this episode has been traced an irremovable detestation of the Spanish government, but the anecdote is probably apocryphal. All that is positively known of his relations with his father while the latter was in Spain is found in two letters which the elder Wyatt addressed from Spain to the younger, then fifteen years old. The letters give much sound moral advice.


In 1537 young Wyatt married when barely sixteen. He succeeded on his father's death in 1542 to Allington Castle and Boxley Abbey in Kent, with much other property. But the estate was embarrassed, and he parted with some outlying lands on 30 Nov. 1543 to the king, receiving for them £3,669 8s. 2d. In 1542 he alienated, too, the estate of Tarrant in Dorset in favour of a natural son, Francis Wyatt, whose mother was Elizabeth, daughter of Sir Edward Darrel of Littlecote. Wyatt was of somewhat wild and impulsive temperament. At an early age he had made the acquaintance of his father's disciple, Henry Howard, earl of Surrey , and during Lent 1543 he joined Surrey and other young men in breaking at night the windows of citizens' houses and of London churches. They were arrested and brought before the privy council on 1 April, and they were charged not merely with acts of violence, but with having eaten meat during Lent. Surrey explained that his efforts were directed to awakening the citizens of London to a sense of sin. Wyatt was inclined to deny the charges. He remained in the Tower till 3 May. 


In the autumn of 1543 Wyatt joined a regiment of volunteers which Surrey raised at his own expense to take part in the siege of Landrecies. Wyatt distinguished himself in the military operations, and was highly commended by Thomas Churchyard, who was present. In 1544 Wyatt took part in the siege of Boulogne  and was given responsible command next year. When Surrey became governor he joined the English council there (14 June 1545). Surrey, writing to Henry VIII , highly commended Wyatt's hardiness, painfulness, circumspection, and natural disposition to the war. He seems to have remained abroad till the surrender of Boulogne in 1550. 


In November 1550 he was named a commissioner to delimit the English frontier in France, but owing to ill-health was unable to act. Subsequently he claimed to have served Queen Mary  against the Duke of Northumberland  when the duke attempted to secure the throne for his daughter-in-law, Lady Jane Grey .

But he took no well-defined part in public affairs at home until he learned of Queen Mary's resolve to marry Philip of Spain . He regarded the step as an outrage on the nation's honour, but, according to his own account, never thought of publicly protesting against it until he received an invitation from Edward Courtenay, earl of Devonshire , to join in a general insurrection throughout the country for the purpose of preventing the accomplishment of the queen's plan.

He cheerfully undertook to raise Kent. Help was vaguely promised him by the French ambassador.

The official announcement of the marriage was published on 15 Jan. 1553-4.

Seven days later Wyatt summoned his friends and neighbours to meet at Allington Castle 

to discuss means of resistance. He offered, if they would attempt an armed rebellion, to lead the insurgent force. Like endeavours made by Courtenaythe Duke of Suffolk , Sir James Crofts, and Sir Peter Carew , to excite rebellion in other counties had failed. The instigators elsewhere were all arrested before they had time to mature their designs. Wyatt was thus forced into the position of chief actor in the attack on the government of the queen. He straightway published a proclamation at Maidstone which was addressed 'unto the commons' of Kent.

He stated that his course had been approved by 'dyvers of the best of the shire.' Neighbours and friends were urged to secure the advancement of 'liberty and commonwealth,' which were imperilled by 'the queen's determinate pleasure to marry with a stranger.'


Wyatt showed himself worthy of his responsibilities and laid his plans with boldness. Noailles, the French ambassador, wrote that he was 'estimé par deçà homme vaillant et de bonne conduicte;' and M. d'Oysel, the French ambassador in Scotland, who was at the time in London, informed the French king, his master, that
Wyatt was 'ung gentil chevallier et fort estimé parmy ceste nation.' 

Fifteen hundred men were soon in arms under his command, while five thousand promised adherence later. He fixed his headquarters at the castle of Rochester. Some cannon and ammunition were secretly sent him up the Medway by agents in London; batteries were erected to command the passage of the bridge at Rochester and the opposite bank of the river.


When the news of Wyatt's action reached the queen and government in London, a proclamation was issued offering pardon to such of his followers as should within twenty-four hours depart peaceably to their homes. Royal officers with their retainers were despatched to disperse small parties of Wyatt's associates while on their way to Rochester; Sir Robert Southwell broke up one band under an insurgent named Knevet; Lord Abergavenny defeated another reinforcement led by a friend of Wyatt named Isley; the citizens of Canterbury rejected Wyatt's entreaties to join him, and derided his threats.

Wyatt maintained the spirit of his followers by announcing that he daily expected succour from France, and circulated false reports of successful risings in other parts of the country. 

Some of his followers sent to the council offers to return to their duty, and at the end of January Wyatt's fortunes looked desperate. But the tide turned for a season in his favour when the government ordered the Duke of Norfolk  to march from London upon Wyatt's main body, with a detachment of white-coated guards under the command of Sir Henry Jerningham.

The manoeuvre gave Wyatt an unexpected advantage. The duke was followed immediately by five hundred Londoners, hastily collected by one Captain Bret, and was afterwards joined by the sheriff of Kent, who had called out the trained bands of the county. The force thus embodied by the government was inferior in number to Wyatt's, and it included many who were in sympathy with the rebels. As soon as they came within touch of Wyatt's forces at Rochester, the majority of them joined him, and the duke with his principal officers fled towards Gravesend.


Wyatt set out for London at the head of four thousand men. He found the road open. Through Dartford and Gravesend he marched to Blackheath, where he encamped on 29 Jan. 1553-4. The government acknowledged the seriousness of the situation, and sent Wyatt a message inviting him to formulate his demands, but this was only a means of gaining time.

On 1 Feb. 1554 Mary proceeded to the Guildhall and addressed the citizens of London on the need of meeting the danger summarily. Wyatt was proclaimed a traitor. Next morning more than twenty thousand men enrolled their names for the protection of the city. Special precautions were taken for the security of the court and the Tower; many bridges over the Thames within a distance of fifteen miles were broken down; all peers in the neighbourhood of London received orders to raise their tenantry; and on 3 Feb. a reward of land of the annual value of one hundred pounds a year was offered the captor of Wyatt's person.


The same day Wyatt entered Southwark, but his followers were alarmed by the reports of the government's activity. Many deserted, and Wyatt found himself compelled by the batteries on the Tower to evacuate Southwark. Turning to the south he directed his steps towards Kingston, where he arrived on 6 Feb. (Shrove Tuesday).

The river was crossed without difficulty, and a plan was formed to surprise Ludgate. On the way Wyatt hoped to capture St. James's Palace, where Queen Mary  had taken refuge. But his schemes were quickly betrayed to the government. A council of war decided to allow him to advance upon the city and then to press on him from every quarter.

He proceeded on 7 Feb. through Kensington to Hyde Park, and had a sharp skirmish at Hyde Park Corner with a troop of infantry. Escaping with a diminished following, he made his way past St. James's Palace. Proceeding by Charing Cross along the Strand and Fleet Street he reached Ludgate at two o'clock in the morning of 8 Feb. The gate was shut against him, and he was without the means or the spirit to carry it by assault. 

His numbers dwindled in the passage through London, and he retreated with very few followers to Temple Bar.

 There he was met by the Norroy herald, and, recognising that his cause was lost, he made a voluntary submission. After being taken to Whitehall, he was committed to the Tower, where the lieutenant, Sir John Brydges (afterwards first Lord Chandos), received him with opprobrious reproaches. On his arrest the French ambassador, De Noailles, paid a tribute to his valour and confidence. He wrote of him as 'le plus vaillant et asseuré de quoye j'aye jamais ouy parler, qui a mis ladicte dame et seigneurs de son conseil en telle et si grande peur, qu'elle s'est veue par l'espace de huict jours en bransle de sa couronne.' 

On 15 March he was arraigned at Westminster of high treason, was condemned, and sentenced to death. 

On the day appointed for his execution (11 April) Wyatt requested Lord Chandos, the lieutenant of the Tower, to permit him to speak to a fellow-prisoner, Edward Courtenay, earl of Devonshire .

 According to Chandos's report Wyatt on his knees begged Courtenay 'to confess the truth of himself.' The interview lasted half an hour. It does not appear that he said anything to implicate Princess Elizabeth , but he seems to have reproached Courtenay with being the instigator of his crime. Nevertheless, at the scaffold on Tower Hill he made a speech accepting full responsibility for his acts and exculpating alike Elizabeth and Courtenay.

After he was beheaded, his body was subjected to all the barbarities that formed part of punishment for treason. Next day his head was hung to a gallows on 'Hay Hill beside Hyde Park,' and subsequently his limbs were distributed among gibbets in various quarters of the town.
His head was stolen on 17 April.









all of this recording
feverish spying
before the solid state
//:
great glaciers of thought
showing us the exit
from which catastrophe only
will deliver deliverance


homo cubed






























Tuesday, June 3, 2014



leaving the ring
lines forgotten
feathered and
painted frantic
for the clapping,
the organ
& a nut


never leaves
the clown fear

















Saturday, May 31, 2014


a drive a notion
for the new & deep
our part of Unity
threads weaving
airs float and dive
as our songs think of us 
& our One


Monday, May 26, 2014




not thinking of the moon

in the Nuclear blossom

when the garden erupts

with karmic proof



the money changers never left



the round dance of the cross

cathedrals of fear



who is this Father

who doesn't go away



old programs

in a lost drive

of a cabinet

on a lost way

for a different spiral








Sunday, May 25, 2014


i was born in the spaces
who laugh and rejoice


hearing drums marching
inevitable, unavoidable
my desk is no refuge


bright walls w/o escape
and I surmise
and could care less


prophets mingle again
and seals are broken
i know it is how you know

you couldn't be other
than the future self
encased replaying memory
in the way most real

the presence of sensation
diminished in favor of
angles incoming
data thoughta

these are periods years
when you go away
back and forth
infinitely imperceptibly
without struggle

saints stoic sitting
a stream transparent
a colored key
asia minor

be in g











Thursday, March 20, 2014

a minor ape
no real
only limits of reception
so no worry
those limits fade



worry becomes rule


lingering in the land
the shadows invite
and boredom terrors
no shame


why not a big day
a break
flight to light to day
why come back
they're not here

Saturday, January 11, 2014




If an existing individual were really able to transcend himself, the truth would be for him something final and complete; but where is the point at which he is outside himself?

The I-am-I is a mathematical point which does not exist, and in so far there is nothing to prevent everyone from occupying this standpoint; the one will not be in the way of the other. It is only momentarily that the particular individual is able to realize existentially a unity of the infinite and the finite which transcends existence. This unity is realized in the moment of passion.


Modern philosophy has tried anything and everything in the effort to help the individual to transcend himself objectively, which is a wholly impossible feat; existence exercises its restraining influence, and if philosophers nowadays had not become mere scribblers in the service of a fantastic thinking and its preoccupation, they would long ago have perceived that suicide was the only tolerable practical interpretation of its striving.


But the scribbling modern philosophy holds passion in contempt; and yet passion is the culmination of existence for an existing individual--and we are all of us existing individuals. In passion the existing subject is rendered infinite in the eternity of the imaginative representation, and yet he is at the same time most definitely himself.


The fantastic I-am-I is not an identity of the infinite and the finite, since neither the one nor the other is real; it is a fantastic rendezvous in the clouds, an unfruitful embrace, and the relationship of the individual self to this mirage is never indicated.


The existing individual who chooses to pursue the objective way enters upon the entire approximation-process by which it is proposed to bring God to light objectively. But this is in all eternity impossible, because God is a subject, and therefore exists only for subjectivity in inwardness.


The existing individual who chooses the subjective way apprehends instantly the entire dialectical difficulty involved in having to use some time, perhaps a long time, in finding God objectively; and he feels this dialectical difficulty in all its painfulness, because every moment is wasted in which he does not have God.

That very instant he has God, not by virtue of any objective deliberation, but by virtue of the infinite passion of inward-ness.


The objective inquirer, on the other hand, is not embarrassed by such dialectical difficulties as are involved in devoting an entire period of investigation to finding God-since it is possible that the inquirer may die tomorrow; and if he lives he can scarcely regard God as something to be taken along if convenient, since God is precisely that which one takes a tout prix, which in the understanding of passion constitutes the true inward relationship to God.


PS. It becomes clear rather that the only way in which an existing individual comes into relation with God is when the dialectical contradiction brings his passion to the point of despair, and helps him to embrace God with the "category of despair" (faith).  It is then not so that God is a postulate, as that the existing individual's postulation of God is a necessity.







-soren 1846 Copenhagen



Tuesday, December 24, 2013



in dream thought
we wonder the same
and work on the real stuff
though it may feel confusion
there are no belief limitations

all out behaviour
sex drugs reading
are playing as if one could adjust
a factor of connectivity
turn up familyness
to feel safe for immediacy

yet if it feels that right
if you are aware of everything
it is hard
to get a wrong feeling
about something
you should trust

you are a dot in a field
fields
but once you realize
that
you begin to see + and -
connectivity
speed within a plane
different angles

shaking your head vigorously
might change your frequency

you see through things for they
are small outside time
as are you

like we're all
in this weird construct
trapped in it

you are creating this all
around you

once you see that your heart is the center
and you go down into that
into the spark of the heart muscle
you also go into dna

all your ancestors are there
for you are an impression forever
on code if you have children,
and indirectly, through your behaviour,
others and your own

your own decisions in the past
have created the code
which you experience
now but you connect to everything
through dna

and they all sit in my room
in my head and listen

when you are in the presence of another
dog or person
it confirms your belief
that your reality is real
all this talk about what is real

why write
why teach? entertainment?
leaving a path to get back
if one would ever

i experienced all my eyes
 a wonder
mother and dad working together
making it easy to work within me

whatever law pattern telling you not to ___
is the last hurdle
you don't
 it would be the reversal of love
but you could and then you begin to read code



Sunday, December 8, 2013

Sackner Archives









 









 

Perez Art Museum Miami