tall men with hats
Or if mad, be immaculate.
You think of a beginning initiating with a distinction or a division but it could as easily begin with an inequality, even if initiating a beginning is already a beginning begun, with two lengths of something mysterious, of which one length is shorter or one is longer, but, there being only one, something has happened so that it, beginning, comes out not equal to itself and themselves; but this does not explain the incident of that beginning arguably happening, yet who determines that not–happening is insufficient, or why insufficiency needs to be answered, or why it must be answered in the peculiar order of a thing happening before the answer to the insufficiency, instead of vice versa; such are instances of the numberless objections that cannot be scythed away.
To answer to objections one goes on answering until the objections go away, but to be sure they are gone one goes on objecting until the answers have abated, though it is not as though there are no more objections. One goes on objecting in the absence of answers to the objections so that there will be no more answers, or so that they will not be heard over the objections, and over time the objections grow quiet, if only that they may hear the answers that might one day begin again to be given, if only that one may go on objecting if only that one may go on answering, for in the absence of both answers and objections what can there be but quiet, quiet persisting in quiet for the sake of calm, for the sake of distinction from the other that it is not, so long as within the quiet there is not still an objection, or not still an answer, for which one eternally listens.
From the totality of the person one would like to take away the body to see what remains of one’s enjoyment, to see, within one’s brain, how it is, though we are told we cannot remove the body without removing the body of the brain, even experimentally, though we try to guess at the deep delight of such a brain, if left alone, though we are told even to be alone is to have a body, so we would like moreover to be without, in order to see what it is to be without; but they deny us this as well, for some things here and there are inseparable, of which a final separation, or a final distinction, must remain unknown, which seems to put all of the unknown into a lone unknowable, much as we may labor to cleave away its parts, apart and apart; still something unmistakable is left.
2024.09.28
Leave a Reply