Ceremony
off what now
off-white
make no inquiry
of the angel
at the stop sign
with a streetlight
glazed in the pantone
color of the year
2026
plagued
by the washing
up
of love
//
off-black
what depends
upon
a beautiful
loser
making the green
sour ringlets
moonshine
seedy
at the solemn
curfew
//
🌘
//
dadgum
farm stuff
//
Socrates: by Hera, it is a beautiful resting place
this platanos tree is hugely wide-spreading (amphilaphes) and high (uphelos); and of the chaste tree, the height and the dense shade are entirely beautiful; and as she holds on (echein) to the cusp (akme) of her full bloom, she supplies such a sweet-smelling place; and also the graceful stream is flowing under the platanos tree with exceedingly cool water, by the witness (tekmairomai) of my foot
and by the girls and the statues it seems to be the temple (hieros/hieron) for some kind of Nymphs and of Achelous; and again, if you wish, the good breath (eupnous) of the place, how sufficient (agapeton) and violently pleasurable (sphodros hedu) it is; summery and clear, it responds to the chorus of cicadas; and most subtle (kompsos) of all is the grass, that it has grown (phuein) in gently to the steep slope, sufficient to hold, for one who has laid down their head, altogether beautifully
so it has been the best stranger guide for you, O beloved Phaedrus
black earth again
black earth again, dear polyvinyl ground
my sticky firm dense heavy cell; as i ally
orthogonally wooden floorboards by
corners, lines matching lines before i begin
one week today since my last vinyasa
marks doubt, unsteady shakes from atrophy
least progress lost, the war postponed, disowned
like how to trust what grows out from under me
sunlight lemon on the grass, and cedar trees
are spirits in the haze of muscles memory
the distant greys, the vagus nerve, drishti
oh cave of susceptivity; go eyes, under skin
at distance they behold a cunning henge
never a sur disdains from calling out to me
the greening herb grows vivid on the verge
the plantar fascia curl to meet some solid life
in place, half-driven, half-reined, half-spark and half-
holding, i part, expose the seam between
the licking flame and tucking in the hem
of wilderness accounted for, enfolding or
away; my mountains weight of carbon presses light
through floss; down wayfinding impression-meshed
sensation of the sedimentary stone
by layers etching bone, wind, ocean, fire
and fury, glass gash obsidian; if you forget
the trembling earth is always giving birth
at core, the organs fluctuating sphere
the planetary pliable and fevers warmer door
no body no container without change
resistance treasures injury, the palm-press grain
desires engined ecstasy, ankle
of metaphor into the metabolic storm
a molecule descends its tap root; bowl, pelvic
electrifies the spinal flange to polarize
and draw the reins until weather turns self-strange
and tether twists, deranged; the synapse snaps
the white orbs of a nightmares rolling eyes
charred thunder muscled under the stringent seat
and faith is endless as pure body knows
who bites and remakes wretch into the mouthful
full dark full rain full speed full poetry
eleven if, and, in charges difference of the same
an arrow born mid-air is garden, regained
the static swallowed appetite of living hell
the globe interns red-ratioed rectangle
by burning every name is regrown mane
true mother, riding form as i hair-string the bow
whose shrieking womb my practice bends to tame
to time; the shadow letting tide, what, die-cut
by horizontal held; my cradle hard
harped infant of vacationing; and tempest swept
as sea refills the valley with somnambulent sanity
//
Socrates: so it has been the best stranger guide for you, O beloved Phaedrus
// 230ξ
ὥστε ἄριστά σοι ἐξενάγηται, ὦ φίλε Φαῖδρε
//
held
i grasp, i grasp, i fumble empty air
my fever head green tea cat litter ache
my cannot place the growing failure make
my pillow eats the grass until i wake
//
pause for illness
Socrates: (cont.) that it has grown (phuein) in gently to the steep slope, sufficient to hold, for one who has laid down their head, altogether beautifully
// 230ξ
ὅτι ἐν ἠρέμα προσάντει ἱκανὴ πέφυκε κατακλινέντι τὴν κεφαλὴν παγκάλως ἔχειν
//
of all
the most subtle
that of the grass
that in gently
to the steep
sufficient has grown
for one who laid down their head
altogether beautifully
to hold
//
maidenhair //
sound
returning traces undergrounding borne
as open airing round, roots longing light
commemorating leaves inhuman voice
midsummers dream, a choir, the covered face
//
on pleasure: infrastructure & invective
by pan, by puck or by Tokyo toilet, by Pan’s
eye polyamorous, polyvoracious maw
what briarpatch you calliper, sister sufficiency
or savage desire, oh my, this bidet enak
//
but i say more, if words be granted girls
or fish freeze-dried and rendered fatty string
O let me be your hollow chocolate, gold tinfoil
your lie swum-in for truth, your magic trick
O let me be soggy sashimi, porn under plastic
and when did pleasure stop witnessing the true
when angled by the tower’s unfunny retinue
ripe plums made massacre, her metaphor for you
and what does every girl hold in her heart
or breathing torn from her before she’s two
her body, pleasure, joy — inalienable
if pearl, self-mediation from the start
since when is iron more your shape than living flesh
and how long since eternal became momentary, dense
in you, who shimmers through your translucent skin
and whose name do you call when taken by the wind
and does your lover slice and plate your fruit
as offering, for light, cat, goddess spread out in bed
the ocean take what verb you use, cliché or clamshell hid
but give Aphrodite her fucking due
//
Socrates: (cont.) and again, if you wish, the good breath (eupnous) of the place, how sufficiently amicable (agapeton) and violently pleasurable (sphodros hedu) it is
// 230ξ
εἰ δ᾽ αὖ βούλει, τὸ εὔπνουν τοῦ τόπου ὡς ἀγαπητὸν καὶ σφόδρα ἡδύ
//
This resists translation and contains a noetic pleasure puzzle.
Eu + pnous, literally good breath, figuratively good breeze, seems to be a pun or wordplay on eu + nous, which would mean good intellect. The other two predicates — agapeton and sphodros hedu — are a pair of nearly conflicting pleasures. Agapeton describes a moderate and measured affection, whereas sphodros hedu describes a kind of pleasure (intense, vehement, violent) that lacks measure and is infinite; see Philebus 52c.
The hint is that the place itself (tou topou) possesses something akin to intelligence, or something akin to a soul, which can provide both finite and infinite pleasures, and perhaps inspires both finite and infinite love or desire. But only, he specifies, if you wish.
//
cramp
again the girl, again her edge of pain
holy immovable inside the nervous frame
and offering that traces her own name
the hieroglyphic river catching flame
//
Socrates: (cont.) and by the girls and the statues it seems to be the temple (hieron) for some kind of Nymphs and of Achelous
// 230β
Νυμφῶν τέ τινων καὶ Ἀχελῴου ἱερὸν ἀπὸ τῶν κορῶν τε καὶ ἀγαλμάτων ἔοικεν εἶναι
//
Hieron can be read as temple/holy place and as victim/sacrifical offering. Achelous was a shape-shifting river god.
//
way //
cool
the river touching one is touching two
as ribbons come undone, the red, the blood
we didn’t need a priest to make it true
the cool is spilling multitudes of blue
//