De-cisions

-after K. Goldsmith

Pull the body in, extend. Look directly to

The front.

Don’t shake the body leftward and

Rightward.

With the back keeping straight.

Block both hands levelly

In front of the body.

Punch forward with the right hand.

Hold the left fist,

And put it on the joint of the right arm.

Look directly to the front.

It is called Seven-star in T-stance.

In order to make you understand easier,

We practice in the

In a moving coherent movement,

Which is called Hold Hands and Shrink

Body in T-stance.

Next we will demonstrate and explain

The another foot technique—

The left foot takes a step to the right.

Put it on the upper front of the right

foot.

Squat down.

 With the back straight.

Now let’s demonstrate completely

Next we will begin to demonstrate and explain

We would

Provide you with brief demonstration

Hold the fists beside the waist.

Snap the leg levelly forward.

Both legs practice in turns.

The manners of a snap kick and heel kick

Are the same.

But kick and snap are also quite

Different.

There are various of forms

In the Heel Kick.

While practicing,

You should not kick over the waist.

Other wushu schools in the society

May require that

You should kick over the head

Or even higher.

Now, we will practice

According to Shaolin’s leg technique.

Front Kick

Next we will demonstrate and explain

It requires both hands to

swing it back and forth.

This movement is called Twine and Wrap

Around Head.

While kicking to the left,

That means after the Twine and Wrap

Around Head on the right,

Turn the head left.

Kick at the same time.

Complete demonstration

Complete demonstration

If you kick high enough,

You can kick up to the bottom of the ears.

Let’s practice from the first step

That is to kick to the position of the waist

The Inside Kick.

()                             Inside Kick.

If you want to kick the right leg, move

The left leg first.

Stretch the left leg outward,

Then kick the right leg in an arc

From right to outward, then to inward.

Slap the right hand with the right foot.

It does not mean to slap the instep with

The right hand,

But to slap the right hand with right

Instep

Now let’s demonstrate completely

It begins with the preparing form

Block both arms outwards

With the height equal to the shoulders.

While kicking the right leg,

The right leg kick in an arc

From the left upward, then to

Downward, and the right.

Then slap the right hand with the right

Foot.

15. Jump and Slap Foot

If you have never practiced

Jump and Slap Foot before,

You will feel daze when you watch me

Perform it,

And you don’t know where to start and

Practice.

But actually, it is very simple.

If you divide it into step-by-step

Movement,

It takes two and a half steps,

To finish the Jump and Slap Food.

Usually,

We would first kick the right leg in

Practicing.

,

http://www.youtube.com/watch?v=9f8zb_QKZEo

2013. Aug 22, 11:15pm DONE

If Influence were Health

                                                    “Influence is Influenza—an astral disease.
                                                      If influence were health, who could write a poem? Health is stasis.
                                                     Schizophrenia is bad poetry, for the schizophrenic has lost the strength of perverse,                                                              wilful, misprision.”
                                                                                –Harold Bloom


Poor Bloom. He got himself all twisted around in this quote. Let us help him!

Influence is a psychic disease, and the psychotic alone is the most perverse and wilful in her misprision. To imagine a schizophrenic who was not perverse and wilful in her misprisions is to imagine a normal person. That is, Bloom calls schizophrenia “bad poetry” only insofar as it said to lack what most defines itself: misprision. Bloomian misprision is a type of schizophrenia. The truly Bloomian reader of poetry is a schizophrenic, except for the above quoted disavowal. Bloomian criticism is schizophrenic, insofar as it misreads the text of cognition.  Misprision of life is schizophrenia. Schizophrenics lack nothing in perversity, or will, or misprision. A truly rigorous schizophrenic, or mispriser, such as myself, was only needed to expose this.

Poetry Changes Things

"The nations thronged around, and cried aloud,
As with one voice, 'Truth, liberty, and love!'
Suddenly fierce confusion fell from Heaven
Among them there was strife, deceit, and fear;
Tyrants rushed in, and did divide the spoil.
This was the shadow of the truth I saw."

--Percy Shelley, Prometheus Unbound


It is fashionable among certain modern poets, such as the still highly admirable Charles Bernstein, to claim that "poetry changes nothing". I might venture that it has even acquired a jingle-like status among those whom it influences. The least rememberance of the implications of even the term *influence*, of which they all still parlay in, however, already begins to show, and already show quite well, that any poem of any poet once in existence may be read (or heard) by others, changing them all through this experience forever after. One is very much tempted from here to invoke Spinoza, whose conception of the affects in his Ethics appears liable to justify even the claim that even any event of mere thinking or cognition has immediate, going on infinite, ramifications for the world. Much less a poem, which is, among many otherwise ways of expressing it, an externalized memory of an inward condition by thought. Poems are just vastly influential externalizations of thought, perhaps much moreso than thought in-itself. I wish I did not even suspect the need to assuage others of the material reality of all the ideational elements of my expressions; thoughts are as corporeally real as poems or readers of poems are is my neurobiological stance. Any supposed deficiencies of this ontological gesture aside, for myself, at present, then, I desire further to impress you only with their ethical supplements. Poets express themselves to others as they are, they denude themselves to the caress of the other who faces them. Poetry changes things even just because it is an expression *from* one *to* others; the aspect of change registering in this "to and from" already quite apparently. The hands that turn a poem change the world as much as the hands that turn a screwdriver. Or the mouth that speaks a poem changes the world as much as a mouth that kisses you. No act, or behavior, or corporeal movement of the world is without consequence, in end.

Gayness is Alright
by Maxwell Clark

I am analyzing society on the scale of subnational formations. By subnational formation I mean any group of individuals whose collective socioeconomic potency as a group is most or rather moreso liable to affect the body politic as a force apart from the official nation-state level of governance. These distinctions are too sharp however, the real expresses them in mixtures. Judaism in Europe being a prime example of this potency of subnational groups to eventually express their might in the thoroughly, thoroughly imperialist gesture of nation-founding, perhaps at least as within our global modernity.

Thus to gayness, or the pursuit of gayness. As the body very much is scientifically observed to be sexed in the traditional biological sense, the expression of the gender of that irrevocably birth-sexed body may allow the opposite to appear within gender norms, also as subnational formations, as in the case of feminity (however anti-feminine or nihilistic it may be). One is born more or less irrevocably female or male, and all of the many facts of hermaphroditism acknowledged (as affirmations of my spectrum-dependent theses herein), but one may express oneself, in the infinity of expression (as thinking itself), anywhere along this spectrum in our so tiny and so unalterably hermeneutic little worlds of experience.

Hegel’s complexus of sensuousness and ideality, and the term “complexus” herein especially, as an at once analytic and almost organically motile framework for hanging together even more expressively loaded terms like phenomena and datum, or, perhaps, as phenomenology “in a nutshell” (as I laughingly, ridiculously dare to call it) --- yes, phenomenology itself thus transcends, because essentially located within its own complexus with all alone remind you, all transcedence.

And to transcend transcedence, this is post-fabricated origin of all group-formation: some become fully respected as friends and, more than less; the other others become all the same enemy. At the peak of subnational ascendence (as of yet), in achieving the highest laurels of equality with many otherwise ruling-nations, the transcendence of the avaristic narcissism (of the all-integrating complexus) once at work within the given group ascending, and ascending just so far as this transcendence blesses it perhaps, and thus the formation of a near-ultimate respect of otherness within the limits of the nation’s identitarian criteria is observed. Thus the euphoria of Nazism, within Germany’s Aryan born or also those tolerably-well expressing themselves (adopted) to be so, even if not so then at all behind their Aryan expression --- thus the remainder of Otherness within Nazism.

I apologize for my sovereigns, as these masters are all my slaves as a slave of the slave-group, and as surely as our master-slave dialogue is that of that Emerson-knighted term: Oversoul. If kings once ruled for lifetimes, that lifetime rule was justified by the effectively willing submission of his subjects. "The instinct of the people is right." (Emerson) That subnational groups did occassionally rather often run riot throughout feudal European formations of state, and far beyond, just as today, of course, it of course follows.

And so to the grandeur of my (ultramaterialist) ethical endnote: the abolishment of a sovereign is only affected by a new, or a newly more-powerful sovereign and their formation; expect nothing radically new from the statist hiero-formations of what is (as anarchic chaos). I love the appeasement of the state and its peoples, being as this state is one of soulful feeling as such, this is a good thing. And by soulful, I mean the absolute expressiveness wherein the alienation of one’s own private good from the private essence of others is maintained. Thank you.

Footprints. Art Exhibit + Reading: 3/28/13

Footprints. Art Exhibit + Reading: Thursday, March 28th, 2013

@ Fellowship Place
441 Elm Street
New Haven, CT 06511
203-401-4227

1-3pm, Art-room. Ask to sign in as a guest at the front gate with Denise, the receptionist.

Feat. the paintings of Maxwell Clark (possibly one other artist)

Readings by Desiree Branch and Maxwell Clark, fellows and poets.

Refreshments will be served.

contact: maxclark84@gmail.com

Microwavy, Infinitely-Two: The Scrolls

We are jump-kicking off the rolly office-chairs at once, as one, in freeze-frame unity of immortally infinite eternity.
Doubly dangerous, double-variable calculus in the portable -- done side-by-side, like brothers of an eternal unity-bond forevermore, serious.
I am your teammate in a lazer-war for it all, no holding back this time, dudes.
Double-player mode next-level upwards bound to each other like super-superglue.
We both play soccer! And on the same team! Yeeeesss!

The Masterpiece of My Life

I seem to be becoming a saint.

Derailment: what is the analytical criterion for distinguishing between narrative continuity and disjointure? Or, (pseudo-derailment:) isn't "juxtaposition" essentially an incoherency in and of itself, and esp. on its conceptual register? And isn't the explicit failure of an author, or a self, to cohere within a generic ensemble, a genre, or even a genome, actually an ethical candor, or even the self's very mode of existing? And (to continue on more inconsequently than is perhaps normal:) all atoms of matter must swerve away from their natural course in order to even be (Lucretius). Inconsistency, or multiplicity, is of the essence of being. Beyond being, in deontology, or ethics, is only the unsaid and unsayable, a non-place whose contours are yet more difficult to betray within prismatically orderly and well-sequestered language than outside, among the wilds of such pulverized archipelagoes of the word as I exude. Break: I am gleaning the sweetness out from along the vents. All of this to say something more unrelated than not: in breaking the forms of language more severely than others I achieve both an ethical and poetic preeminence among them, as shattering their vessels of totality opens the way to an entirely creative infinity, and this is also a kind of non-spatial transcendence into the beyond of my being that welcomes the face of the neighbor in an absolutely respectful distance and peace, without imperializing their difference into a sameness of genre or form or style or, maybe even, name. Hinge: the disarray and multitudinousness of being is not negated in my ethical turn, it is positively irritated, aggravated in its intensity until the overabundancy of its atomistic essence leads to an exhaustion of this finite modality at the extremes or cruxes, the edges, the periods: hence an absolutization of the only potential or partially incoherent, disjunctive character of being, as in the cracking open of a wrinkled nutshell, and the possibility of a truly non-correlative and loving relationship being founded.