P Mysticism: through mirror, all cards on the table

[Glenn Scheper]

I near replied, nay, na'er, now will, since Joseph Tracy freshenened the wound:
> ...possibility of powerful trans-rational avenues of discourse.
> ...a route to a kind of frightening, dangerous funhouse freedom...
> Pynchon allows mysticism to function as real, as doors to alternate realities,

Ray Easton observed:
> all that actually matters is that the characters are wrapped up in this activity.

"What's the C in Canon's MFC stand for?"
MFP stands for multifunction peripheral,
but Canon called their device a Center.

Pynchon is the real center: The Logos;
But all the -ologies fashion they are.

Why should I meditate on the Kabbalah, God's throne/chariot,
to glimpse the face of the Lord, when I am entangled in it?
Fellating myself through an engine cylinder, I became that
servant in Ez 10:2, who took fire from between the wheels;
And easily read Ez ch 1 as a 16 valve OCH autmobile engine:
http://home.earthlink.net/~glenn_scheper/help_ezekiel1.txt

Is not Kubla Khan a picture of autofellatio? Using symbols
of John the Revelator cunningly, so helping to decode them?

Samuel Taylor Coleridge - Kubla Khan
  -- http://etext.virginia.edu/stc/Coleridge/poems/Kubla_Khan.html

Many enduring classic authors show-out the form and subtle numinous
issues of autofellatio: Tennyson, Dante, ... But also in bad faith,
like Balaam: Nietsche, and Baudilaire. Is it only a male club? No!

Is not Christable a stunning intersubjective appreciation by a male
of the numinous effects of female autocunnilingus?

Samuel Taylor Coleridge - Christabel
  -- http://etext.virginia.edu/stc/Coleridge/poems/Christabel.html


Does not Emily Dickinson do as well for intersubjectivity, and
cunningly use our symbols, and even, explain the unity of those
united in God?


328

A Bird came down the Walk --
He did not know I saw --
He bit an Angleworm in halves
And ate the fellow, raw,

And then he drank a Dew
>From a convenient Grass --
And then hopped sidewise to the Wall
To let a Beetle pass --

He glanced with rapid eyes
That hurried all around --
They looked like frightened Beads, I thought --
He stirred his Velvet Head

Like one in danger, Cautious,
I offered him a Crumb
And he unrolled his feathers
And rowed him softer home --

Than Oars divide the Ocean,
Too silver for a seam --
Or Butterflies, off Banks of Noon
Leap, plashless as they swim.
  -- file://C:\i\t\r_emily.txt


449

I died for Beauty -- but was scarce
Adjusted in the Tomb
When One who died for Truth, was lain
In an adjoining room --

He questioned softly "Why I failed"?
"For Beauty", I replied --
"And I -- for Truth -- Themself are One --
We Brethren, are", He said --

And so, as Kinsmen, met a Night --
We talked between the Rooms --
Until the Moss had reached our lips --
And covered up -- our names --
  -- file://C:\i\t\r_emily.txt


246

Forever at His side to walk --
The smaller of the two!
Brain of His Brain --
Blood of His Blood --
Two lives -- One Being -- now --

Forever of His fate to taste --
If grief -- the largest part --
If joy -- to put my piece away
For that beloved Heart --

All life -- to know each other --
Whom we can never learn --
And bye and bye -- a Change --
Called Heaven --
Rapt Neighborhoods of Men --
Just finding out -- what puzzled us --
Without the lexicon!
  -- file://C:\i\t\r_emily.txt

BTW, I assembled and zipped up her Collected Poems, here:
http://home.earthlink.net/~glenn_scheper/r_emily.zip

Yet too, Sontag (Bell Jar) shows gnosis with bad faith.

The court is a complex place, and sex is the tool of judgment
that the common person is running towards. Best to be aware!

Yours truly,
Glenn Scheper
http://home.earthlink.net/~glenn_scheper/
glenn_scheper + at + earthlink.net
Copyleft(!) Forward freely.