albionspeak: a draught of language (2.2)

SESSION 22: 6TH SESSION, 7/6/94


            [Editor’s note (with 2020 hindsight): As you see above, this marks the sixth session (of seven) in 1994. For the necessary historical context, so that you, dear Reader, might understand where Scribe & I were “coming from” at this time, let me set the stage a bit:
            [1. July 1994 marks the first use of our new, ultimate ouija board, which I had

                  taken the previous year to create. That is, the mandala drawing took forever,

                  as my Letter to Vilansit somewhat agonizingly describes, while the ouija

                  board itself was quickly put on the reverse side.
            [2. Don & Vilansit were still “new” to us in this session, having met them both

                  in Session 19 for the first time, just a few nights earlier. We’d already met  

                  others, too, like Blake, who’d buzzed in, said a few words, then exited. So

                  we had no reason to think two new friends would act differently or return

                  on subsequent nights.
            [3. While we had learned of our karass (from Session 10), we did not know of

                  our mandala or that Don & Vilansit are most dear to us. We’d learn that the

                  next night, which marked the final session in 1994. In 1995 Scribe & I

                  officially began our apprenticeships.]

            This evening’s session marked another first in our ouija ritual. During the day we had purchased incense and a holder. Sandalwood, we learned, has many varieties. Following another newly established element of our ritual, [Scribe] recited a poem, yet another Keats sonnet, “After dark vapours…” This sonnet, however, was the first to be echoed within our conversations.

9:00 PM
  1.       Question: [Guide], are you with us?
            Answer:
[YES]   GOOD EVENING  [Albion] & [Scribe]

                        [Scribe] wanted to begin with an odd question which had gotten an equally

            odd response (“balmy”) in a previous year (cf. 92: 9.5)
                        
  2.       Q:        What is the weather where you are?
            A:  
     IT IS A SOFT SUMMER EVENING
                        THE HEAVENS ARE FULL OF STARLIGHT


                        A phone call interrupts us at 9:14. Upon resuming we decided to tackle

            my question list’s subheading “The Good, the Flame, & the Fall.”


9:20 PM

The Good Mandala

  3.        Q:       Concerning the Good: is it a unity of intent or a diversity of souls (as the
                        Jewel Net includes different souls)?
             A:       
DON §

  4.        Q:       Please tell us, Don.
             A:      
I USED TO FAVOR THE IDEA OF A UNITY  

                        A SECRET ARKETYPE BEHIND [THE] DAILY SCENE
                        SEE [THE] POEM ON BLAKE 
  [which we analyzed a couple of

                                                                                          nights earlier]

  5.       Q:       We have it here. Is your “archetype” at the poem’s end to be taken as a
                       figure of the Good?
            A:      
[YES]   ALONG WITH [THE] JUBILANCE OF A GOD —

                                   OR GOOD? — & [THE]  SILVER PLA…
  6.                                                                                       
PLANET   [mentioned in the 
      
                 LOOK AT [THE] MANDALA NOW PLEASE                    poem]

                       
Tonight Don introduces the dash—not once, but twice. My [newly crafted]

            mandala, originally intended to be the background of the ouija board, now lay on

            the board’s reverse  and, therefore, faced the floor. Rather than disturb our board’s

            potentially sensitive location, [Scribe] and I got under the table and studied it from

            supine positions. We took a good long look. [Scribe] asked how I arrived at

            certain patterns; and, for the most part, I couldn’t tell him. I could only explain the

            sequence of elements and the ease or difficulty I had with them.
                       Incidentally, the center of the mandala is the only asymmetrical, non-

            abstract feature of the board. This shows four planets orbiting a fiery star and was

            conceived partly to represent [Guide] and his “galaxy” karass.

  9:40 PM
  7.       Q:       We have looked, Don. What can you tell us?
            A:       
WOULD YOU CALL IT A UNITY OR A DIVERSITY?

                       Clearly it is both, many separate elements composing a whole.

  8.      Q:        Concerning diversity: are there then divers and opposing factions within 
                       the Good?
           A:       
 FACTIONS STRIKES ME AS [THE] WRONG TERM
                       IS A MANDALA MADE OF FACTIONS — OR FACETS & FACES?


  9.      Q:        The Good has many faces?
           A:  
     I BELIEVE SO NOW

10.     Q:        Do these facets or faces ever come into opposition?
          A:        
ONLY AS THE PLANETS DO

                      We then delved into a (comic) private horror of mine, that somehow

          enlightenment may bring the end of identity—that each budding buddha may start

          with a uniquely warped & skewed personality, but that all buddhas, upon arrival,

          blur into a kind of cosmic melting pot, losing the last vestiges of identity. Being

          myself uniquely warped and skewed, I feel I have a vested interest in postponing

          arrival if this is the case.


11.     Q:        When viewed as a unity, is the Good ever a singularity?
          A:        
VILANSIT §

12.     Q:        Please go on, Vilansit.
          A:       
 IDENTITY INCREASES AS WE APPROACH — AN OLD RULE

                      Both [Scribe] & I did suspect this was so. Nevertheless, I felt a measure of

           relief.


Ripening in Stillness

13.      Q:       If [Scribe] & [Albion] eventually arrive, how will we still be ourselves?
           A:  
    KEATS — FRUIT RIPENING IN STILLNESS

14.      Q:       The increase of identity is like the fruit’s flavor becoming more individual
                      as it approaches ripeness?
           A:       
FLOWER BECOMING FRUIT — REMEMBER?

                      Here, Vilansit, a Hindu woman, quotes Keats (from our invocation) and

           then quotes my question from the previous year (Cf: 93:15:59). The answer to my

           question then (which went on to produce a poem), as it remains today, is

           “FLOWER IS FRUIT.”


Knots in the Thread

15.      Q:       What prevents us from arriving?
           A:        — no response, just circles —  

16.      Q:       Repeat question.
           A:       
KNOTS IN YOUR THREAD
                      WHEN SPINNING SILK  THESE KNOTS OR NUBS PREVENT A
                                  SMOOTH WORKING OF FABRIC

                      Knots. A new metaphor, though a major part of my spiritual vocabulary in

           the early ‘80s. Once I thumbed my way through R.D. Laing’s book Knots, which,

           in psychoanalytic poetry, he attempts to portray the knots we create in this thread

           of reality. [Recall, Vilansit, Mistress of the Loom, was a weaver in life.]

17.      Q:      Who made the knots?
           A:      
YOU DID & YOUR NATURE DID

18.      Q:      But according to topology there can only be a knot in three dimensions.
           A:  
   THERE ARE KNOTS OUTSIDE TIME   BUT THEY DO NOT STAY
                                 KNOTTED

19.      Q:      On some level, then, do we deliberately choose to stay knotted?
           A:      
THIS COULD BE CALLED GIVING IN TO [THE] KNOT —
                     IT IS COMMON

20.      Q:      Does the knot have a life of its own?
           A:      
[YES]   LIKE EVERY DEEP HABIT

10:40 PM

Vilansit’s Story

21.      Q:      Can you give us an illustration of the knot, please?
           A:      
FROM MY OWN LIFE IN TIME —
                     I WAS CHILDLESS
                     THIS WAS [NO]T MY FAULT   BUT IT BECAME A KNOT ON WHICH
                                 OTHER KNOTS WERE CAUGHT —
                     I FELL ILL & CAME NEAR TO DEATH THEN…


22.                MY MOTHER’S SISTER WAS A WISE WOMAN WHO CAUSED

                                 ME TO PERFORM ABLUTIONS IN [THE] GANGES

                                 OVER MONTHS —
                     AS [THE] KNOT EASED   [THE] OTHER KNOTS THAT HAD

                                 CAUGHT BEHIND IT SLIPPED FREE

 
                    Just as Questions #21 & #22 are separated by a page break here, they are

            likewise separated on our original steno pad. It seemed as if Vilansit broke off

            deliberately, giving [Scribe] a chance to turn the page.
                     It’s amazing how much information can be conveyed in a few lines. It is

            important to remember how much worse childlessness must have been for a

            woman in India (or Bangladesh) in Vilansit’s time. It is also important, though not

            necessarily surprising, that falling physically ill is the result of a spiritual ailment.
                     [We note how few of our known karass members were ever parents.]


The Site of Knotting

23.      Q:      So a knot can form over some circumstance that is not our fault?
           A:     
 [YES]   WE ASSUME AN ACCOUNTABILITY FOR [THE] PLACE

                                 OF THE KNOT
                     IT IS AN ERROR


24.      Q:      Do you mean our assumption is an error?
           A:      
[YES]   WE MAY [NO]T CHOOSE [THE] SITE OF KNOTTING

25.      Q:      But once a knot does form, we become accountable?
           A:  
   [YES]   & [THE] MOST IMPORTANT LESSON IS THAT WHERE

                                 ONE KNOT  FORMS   OTHERS WILL SOON GATHER
                     THIS IS [THE] EQUIVALENT OF A TEAR IN THE FABRIC

                     Tears in the fabric, I’m assuming, mean a loss of information or the

            destruction of layers in our karass hierarchy (cf. 93: 15.2;15.27). (I don’t say I

            understand this; but I can connect it with what we’ve learned elsewhere.)

26.       Q:     Does this mean that as knots can be untied, the fabric can be rewoven?
            A:  
  I BELIEVE THIS WITHOUT KNOWING IT IS THUS

27.       Q:     Does anyone at the table disagree?
            A:     
I HATE TO BE DARK   BUT AM INCLINED TO BELIEVE IN

                                 AN IRREVOCABILITY OF UTTERANCE HERE  AS IN TIME

                     Clearly, Don speaking. With words like “hate” & “dark”, along with the

            erudite apologetic tone, there’s no need for “§.”
                     [With all this talk of knots, which was already a big metaphor for me

            personally—and always short on questions—I turned to a core experience of mine

            that I couldn’t explain and couldn’t forget. Why not? I note for the Reader:

            Sometimes at the ouija board it is wise policy simply to take a random stab in the

            dark. This next weird stab would bear fruit for years.]


The Knotted Kite

28.       Q ([Albion]): Many years ago (1982) I had an LSD trip which involved my

                     “knots” ascending a kite string and tying my kite’s tail into—surprisingly—

                     knots. This was my subjective perception. Comments?
            A:     
JOSEF HERE
                     PLEASE BRING [THE] KITE TO [THE] TABLE        
                     I WAIT


                     [I document this event in detail in Lesson 8. Here I leave only enough for

            relevance, as my kite becomes an important touchstone in our k-vocabulary,

            albionspeak. For the record, my kite is huge, 33 ft. 5 in. of beautifully colored silk

            panels, each a single hue, descending one after another down the extended

            tapering tail.]

29.       Q:     Please go on, Josef.
            A:    
IS THIS [NO]T OUR MANDALA — A KITE OF MANY COLOURS?

30.       Q:     It does appear to be.
            A:     
NOW GREET [THE] MANY COLOURED MESSENGER ANEW —

  
                  [See my Letter to Vilansit, Chapter 2.3, following this lesson. “Many-

            coloured messenger” names Iris, goddess of the rainbow in Shakespeare’s The

            Tempest, but is also an honorific accorded to Vilansit.]

31.       Q:     We greet you, Vilansit, many colour’d messenger.
            A:     
THIS KITE IS AN IMAGE OF YOUR LIVES —
                     LAY [THE] KNOTTED TAIL BESIDE [THE] MEDIUM
                     I WAIT

                     Though not entirely clear, it seems safe to assume the speaker is Vilansit,

             not Josef. I think we believed we were talking to her.
                     We rearrange the kite so that the knotted end loops over the left arm of my

             chair. (I’m the Medium; [Scribe] is the Hand.)

32.        Q:    We have done as you asked.
             A:  
 THOSE KNOTS ARE YOUR ERRORS & ILLS —
                     HOW FAR DO THEY EXTEND?


33.        Q:    We guess 1 foot out of 20 ft. (about 5% of the kite’s lengthy tail). [Actually
                      the knots extend nine inches out of 401 inches total, about 2.2%, or 2.4%

                      of the tail itself.]
             A:    
THAT KNOTTED EXTENT IS YOUR EXISTENCE IN TIME

34.        Q:    Please go on.
             A:    
DID YOU MAKE THE KNOTS?

35.        Q ([Albion]): I did not physically make them, no.
             A:    
YET THEY ARE THERE   & ALL THE END OF THE KITE IS IN

                                 YOUR CONCERN

36.        Q:    Please go on.
             A:    
[THE] REST OF [THE] KITE IS YOUR MANY COLOURS — OR
                                 ASPECTS —     OUTSIDE TIME —  MANY


37.        Q ([Albion]): Vilansit, what can you tell us of [my brother’s] drawing from the
                     same time? 
             A:    
IT IS ALSO A KIND OF DIAGRAM OF A STRUGGLE

                     A second chapter in my kite story occurred when my family returned from

             Europe, and my brother showed me a bizarre drawing he had made, different

             from anything he’d ever done (and he doesn’t draw often). This drawing is titled

             “[Albion]’s Trip,” and he drew it exactly at the time of my kite experience

             thousands of miles away. More in the next night’s session.

38.        Q:    Thank you, Vilansit. [Guide], will you tell us at this time who else is at the 
                     table tonight. (We have heard from Josef, Don, Vilansit & you.)
             A:    
JANE & ANAND


A Name for the Kite-String

39.        Q:    Jane, we greet you. We missed you last night [when she was officially 
                     “absent.”]
             A:    
THANKS FRIENDS
                     I THOUGHT OF YOU FROM AFAR


40.        Q:    Wouldn’t thinking (attention) bring you right back to the table?
             A:    
ATTENTION CAN INCLUDE ABSENCE    BUT [NO]T VICE VERSA    
                     I THOUGHT OF ABSENCES


41.        Q:    Will you elaborate or illustrate?
             A:  
 IMAGINE [THE] GROUND AS SEEN FROM A KITE

42.        Q:    Please go on.
             A:    
IF SEEING THE FLIER BELOW MEANT [THE] KITE INSTANTLY  

                                 JOIND HIM THERE WOULD BE [NO] FLYING

43.        Q:    But you said absence was a myth.
             A:    
[NO]T A LIE   BUT A NAME FOR [THE] KITE STRING?

                     [Scribe] & I have no doubt that Jane’s absence [the previous night] was

             carefully arranged to illustrate the lesson. I think her metaphor of the kite string

             beautifully shows how outside of time one avoids the confusion of attending

             every scattered thought. Her illustration was so clear to us, in fact, we had

             nothing more to ask, so we returned to my list.

44.        Q:    Is there more than one absolute Good?
             A:    
ANAND §


Sunlight on Water

45.       Q:     Please go ahead, Anand.
            A:  
  HAVE YOU EVER SEEN [THE] FACE OF A SLIGHTLY MOVING

                                 LAKE ON A  SUNNY DAY?

46.       Q:    A shimmering, even dazzling, display of reflected light.
            A:  
 IT APPEARS AS IF THERE ARE MANY SUNS ON [THE] SURFACE

47.       Q:    Please go on.
            A:    
ABSOLUTE LOOKS LIKE MANY—IN A WAY IT IS MANY —
                    THOSE REFLECTIONS ARE [NO] ILLUSION   BUT A REAL WAY

                                 OF SEEING
                    DO YOU FOLLOW?


48.       Q:    But isn’t there in fact only one sun?
            A:    
[YES]   BUT THE GOOD IS MORE LIKE SUNLIGHT THAN A SUN

                    “So much for Plato,” exclaimed [Scribe before I’d even opened my eyes].

             Up to this point Plato had proven entirely consistent with what we were learning.

             Not here, however. According to Plato, the Good is a single absolute source.

49.        Q:    Doesn’t that imply that mirrors—in the case of the Good—multiply the

                     Good?
             A:    
OR THAT THEY SIMPLY GIVE US A DIFFERENT WAY TO SEE
                                 SUNLIGHT?


                     The previous year we were told the absolute Good gave rise to the flame,

             something definitely not good (cf. 93: 15.32). I needed to use the language of

             math to get at this disturbing idea. In math, a set is considered “closed under

             [some operation]” if, after completing the operation, one finds that all resulting

             elements are members of that set. The set of Natural numbers {1, 2, 3…} is

             closed under addition, for example, because all resulting sums are natural

             numbers. However, the set of Natural numbers is “open” under subtraction,

             since 1 - 2 = -1, and -1 is not a natural number.
                     I use this line of thought a great deal outside of math. Is Nature a closed set

             under its own operations? If so, mankind is natural, and so is toxic waste. The

             Good’s giving rise to something not good is worthy of exploration.

1:00 AM

A Fable of the Flame

50.        Q:    Since the Good gave rise to the flame which is no longer good, the Good 
                     is not a closed set. How is this possible?
             A:    
JEWEL IS AN ILLUSTRATION OF THIS PROBLEM
                                 [Guide]


51.        Q:    Please go on, [Guide].
             A:    
ON ENTERING NET  A MEMBER IS ASKT TO SERVE [THE] JEWEL
                     ALIAH IS THE MEDIUM OF DISCOURSE BETWEEN THEM

                     [Note (12/19/19)  “Askt,” as far as I know, is a unique construction in our

             transcripts—and I don’t recall ever remarking on it before, since it is

             unambiguous and conforms in concept to a common ouija contraction, turning

             “-ed” into simply “-d.” The other common instance of—not contraction, but

             rather substitution—is how our teachers use “z” in place of a hard “s” at the

             end of a word, especially at the end of a response, as “Z” is located next to “1”

             on the ouija board, which marks our standard stage-left exit point for the

             planchette. I point this out because here we’re talking to our Guide, not a human,

             who nonetheless conceives of words, apparently, as phonemes. That is, our Guide

             is an alien, multidimensional being who can read & write English, but who

             apparently perceives language, as we do, as sound. Fascinating.]

52.        Q:    Please go on, [Guide].
             A:  
 IN MY FABLE [THE] JEWEL STANDS FOR THE GOOD
                     [THE] MEMBER IS LIKE ANY SOUL

53.        Q:    How does the Flame figure in this fable?
             A:    
IT IS [THE] ACTION OF ABYSMAL MAGIC
                     [THE] MISUSE OF [THE] JEWEL

54.        Q:    How does the Flame arise out of the Good?
             A:    
IN THIS WAY —
                     THE MEMBER IS CALLD BY [THE] JEWEL
                     YET HE CAN ABUSE THE CALL —
                     ONE COULD SAY HIS ABUSE ARISES FROM [THE] JEWEL

On the Use of the Flame

55.        Q:    Please clarify the relation between abysmal magic & the Abyss.
             A:    
JOSEF HERE
                     ABYSMAL MAGIC IS MAGIC LEADING TO [THE] ABYSS

56.        Q:    What else exists that is neither the Good or the Abyss?
             A:  
 NOTHING WE CAN SEE IS WHOLLY GOOD  NOR WHOLLY LOST

57.       Q:     Are these two (the Good & the Abyss) strictly dichotomous, or are there
                     other centers unrelated to these two?
            A:     
ULTIMATELY EVERYTHING IS EITHER INSIDE OR OUTSIDE

                     The only way I can resolve this paradox is by unraveling time again. We can

            assume from what we know that someday [Scribe] & I will eventually arrive in

            the Good, or we will slip up and fall into the Abyss. But outside of time this has

            already happened (quite possibly both events!, depending on the thread of reality

            one is tracing). In this light there is no in-between ground, no middle set.
                     And yet, from response #56 we can conclude that everything lies between

            these poles, perhaps so if we are looking into the past.

58.       Q:     Does the Good ever use the Flame to change itself?
            A:    
WE MAY AT TIMES MAKE USE OF THAT WHICH WE DO [NO]T USE
                     FOLLOW?


59.       Q:     We think so. Please go on, Josef.
            A:
     IF YOU OPEN A LOCKED DOOR   THE GOOD…
60.                                                                                                …STRANGER MAY
                                 STEP  THROUGH


                     “Do you not know me?” (cf. 21.65) [referring to the supper at Emmaus]

61.       Q:     How do the Good & the flame interact? Do they communicate
                     consciously?
            A:    
 [YES]   ALWAYS

62.       Q:     Can/will the Flame ever be good?
            A:     
DEAR CHILDREN —
                     JOSEF DOES [NO]T KNOW [THE] ANSWER TO THIS

                     It seems at the end of the universe some of the most important questions

            must still go unanswered.

63.       Q:     Could the universe exist without the Flame? Would it be a better place?
                     (Aloud I include, “Perhaps, Josef, you don’t know the answer to this 

                     either.”)

            A:    
 I DO KNOW BOTH ANSWERS
                     [YES]  &  [YES]


64.       Q:     Is the Flame’s departure from the Good related to what we call the Fall?
            A:     
ANAND §

Many Falls

65.       Q:     Please proceed, Anand.
            A:     
MANY ARRIVALS    MANY FALLS
                     [THE] FLAME NAMES A FEW OF THE LATTER


66.       Q:     Was the Fall the will of the Good?
            A:     
WHEN A CHILD IS NAUGHTY   IS THIS [THE] WILL OF HER

                                 PARENTS?

                     This is an echo of Josef’s profound response to me concerning my Germany

            experience: “Lessons are useful for children  Do they do wrong for the sake of

            their father” (cf. 93: 15.21).

67.        Q:    [Guide], is restoration the same as arrival?
             A:    
[NO]   I MEANT NOTHING SO GREAT
                     I SPOKE OF HELPING YOU TWO TO REMEMBER YOUR LIFE

                                 IN [THE] KARASS

                     [Guide] had repeatedly told us of restoration, but we had gotten little further

             in understanding what he’d meant. [Anand, we knew, did reach arrival in life,

             a.k.a. “enlightenment,” so we turned to him for help.]

68.        Q:    Anand, after arrival, is another Fall inevitable or perhaps even desirable?
             A:    
DO YOU MEAN FOR A PARTICULAR SOUL?

                     No, actually I hadn’t meant that, but this seemed interesting.

69.        Q:    Yes, o.k., let’s begin with a particular soul.
             A:   
 I DO [NO]T THINK IT IS COMMON TO FALL AFTER ARRIVAL —
                     IT MIGHT HAPPEN —
                     I FEEL THAT FORGETTING IS ALMOST INEVITABLE


70.        Q:     Are falls inevitable or desirable on the universal scale?
             A:    
 I LIKE TO THINK THAT OUR KNOTS ALL FOLLOW FROM ONE

                                  KNOT THAT  WAS UNAVOIDABLE
                      BUT THIS VIEW IS NOT ACCEPTED EVERYWHERE


71.       Q:     Does that mean, in your view, that the many falls have all arisen from one

                     Fall?
            A:  
   [YES]   BUT I MEAN THE ONE KNOT WAS UNAVOIDABLE TO US —
                     I DO [NO]T KNOW IF IT WAS UNAVOIDABLE TO ITSELF


                     This corroborates Vilansit’s assertion that we may not choose the site of our

             knotting. As with her childlessness, it may not be one’s fault. Nevertheless, we

             become responsible for the knot and subsequent knots which gather there (cf.

             22.24).
                     At this point in the evening we were bushed. I asked only for some quick

             clarifications on my bargain with Anand. [I knew only that we had agreed in

             eternity to an exchange: Anand would help me to arrive, while I would help him

             with what I’m best at—i.e., my own area of mastery. In 1994, however, I still did

             not know what my chosen focus was, and it would be another 17 months before

             I’d make my choice—which, incidentally, was/is ma’at.]

2:15 AM

Journey Through a Desert (Bargain)

72.        Q ([Albion]): Concerning my bargain with Anand, what is the process for

                     deciding what I am best at?
             A:    
JOSEF HERE —
                     IMAGINE YOU ARE TO TAKE A LONG JOURNEY THROUGH

                                 A DESERT
                     WHAT DO YOU CARRY WITH YOU?
                     WHAT ACTS AS YOUR NECESARY STORE?
                     WHAT IS YOUR WATER?


73.        Q ([Albion]): May I (at some point) ask for advice?
             A:  
 [YES]   BUT [NO]T FOR ME TO TELL YOU WHAT TO TAKE —
                     IT IS [NO]T IN [THE] BARGAIN


74.        Q ([Albion]): How do I voice my decision?
             A:    
BY TELLING ANAND AT THE TABLE

                     This is not an easy bargain to fulfill. Traveling through a physical desert is

             easy compared with my metaphorical desert. What is my water? How can I make

             an informed choice? It’s my belief that I will voice my decision the next time

             [Scribe] and I get together, probably after some more advice. That gives me

             probably a full year to think; somehow I don’t think I’ll get any more time.

“The Kite’s Dark Shape” (Poem)

75.        Q:    Jane, will you compose a poem? (“The Kite’s Dark Shape”)
             A:    
                           IT IS A NIGHT OF STARS
                         HERE IN THE FIELD
                         WE SEE THE KITES SHAPE
                         BY THE STARS IT CONCEALS
                         ONE BY ONE BY ONE
                         INTO THAT DARK PLACE
                         WE ARE SILENTLY BORNE


                     LOVE JANE


                     I confess that I have serious doubts about where line breaks or stanzas

             should go. This poem was tough in that regard.

76.        Q:    Any parting words?
             A:    
VILANSIT ASKS YOU TO BRING BACK YOUR MAGIC KITE

                                 AGAIN
                     GOOD NIGHT FRIENDS

                     [Guide]


                     God, how weird! (Remember, this thing is the length of a whale!)

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