Realms of Tenderness and the Divine

Got me a boat. Harbors for instantiating inclements of effort. More on Leibniz: Divine vs. Mortal in Distinguishing Substances

It gave me a boat

I got called over it. That I do shipwrecks. It gave me a boat. I am like what?

Realms caught in throws of tenderness and stinking with it. Is a tenderness and a gravitas.

Shipwrecks, and here it shows up in Ciorans journals. I am on purpose NOT reading only him.

Dont do that anymore. Make sure I am at least spinning two plates, because I will follow follow follow. And it goes to one way and ignites like James Brown does, provokes.

I like that about him.

I am stealing Ciorans builds me thinks.

I really really really like the spacing that goes on in his journal between ideas. He writes about the carnage and mortification that ennobles his poetry as an impenetrable nonviability. He intimates he detests and misses at it, as he is so poorly at it… cha. There is no rhyme. And one doesnt miss it. His timing lies in his sentence building at least in his journals. The way he adds and separates things.

Ships A Ploy

Quote from latest entry of Cioran that I just translated:

My grand predilection for shipwrecks.

Was on my mind when I put up the boat on fire picture.

Things are SO MUCH better now, I am not shipwrecking, noses to our sterns. Tart and futile in many ways, but not sinking. I ask they say no. Which is where I come from. I met for a coffee or a beer. I dont really do shows. I know its not appreciated. Except it is, it really is appreciated. So it becomes something else. Thats usually referred to as devil may query.

Reporting on my reading. Helps me remember it.

Leibniz and the Elements

Leibniz I am doing a run through now basic concepts. Its philosophy noodling into math ? kind of but its different… its coming through religions notions of substance.

It comes through religious alchemy. Alchemical being mix of divine and elements of life and liquids and melting things and separating things beetles blood for dye…

What is a substance — where does it begin and god end, because of elevation of god into the blood medieval.

And Leibniz was encouraged even as a lad, adored. There was no reason to rebel in order to find “free thinking.” He could see through the books where it existed. And his da who believed he was touched by god, was dead. Looking over him with his library.

Body what is a substance christ is a substance vous mangez as to ingest his beauty and sacrifice, z says his redemption, that christ is the redemption from desert of tyrant gods — blood of divine enter me through mouth of man.

Latest section in Cioran, he is now mentioning Christ directly. As access to redemption, that though not unknown remained unavailable to Cioran, it did not include him, he was a bit of an “outlaw.” But then, so was Christ…

Epiphanies are closest I get to any sense of redemption.

Taking each sentence word by word

Slowing down while writing — to engage with and employ and arrange thinking, out through of every word, and by way of combination, letting myself soup to nuts slip through and around each thought thing, not pushing through not pushing off, as I have done in earlier versions.

And not not not letting undermine “refusnicks” caught in a patch of no yoy cant, yo uwont the no and the naminypaminay, darma drama.

This is the last version, this is final on novel!

Have dropped approach to much of the last version, which strived trad fiction revival, and transforming, in a way that pulls in ancient poetic story telling techniques cha - yeah, directly in the narrative.

Using in mention of details ?

This is the last version, this is the final version.

Its a psalm?

Cioran talks about that he does he does, in section I just translated. How much he wished he could write a psalm. And then in a way tirelessly peculiar to him, he does.

Old poetry is just as despairing as new, well it is in Empersons samples, language arises in despairing psalm qualms of poetry, using Greek char tar as semblance and aggregator through which mortality pervades, time itself being proof and substance of the divine.