Perniciously perambulating purple prosaic preface 

to the story of the Wizard of Ozymandians  

i

Beware, this theory is also an action.

ii

Only flowery language describes the flowering world, the fleeting, threatened phenomenal world we must seize and inhabit with all our hearts, minds, and, if you acknowledge such a thing, souls.  Isn't that obvious?  At first it seemed that being obvious would obviate the need to speak of it, the word "obvious" blushing every time it appeared, wishing it could obliterate itself and all the words representing things too obvious to mention.  But then perfect language, in marrying and penetrating the world, began to suffer abuse and misuse.  A human playing a calculator finally accurately calculated that the earth revolves around the sun and had the guts to insist on it,  whereby humans, by their power to communicate with, and interpret, the divine numbers, read this truth less as humbling (the glass half empty) than as proof of their being God's gift to the world (the glass half full), by which they deposed him and crowned themselves.  So they tossed away the obviously required obsequious oblations to the obvious and had no further truc with traditions meant to preserve and polish the original intention and aureole of each original word, a kiss of a fragment of a continuous quirk of quiddity, a kiss that seals and blesses a vibrating form in the bittersweet instant the thingness of the form becomes obvious to everybody as one. By this oversight, one day the quietly discreetly obvious no longer seemed obvious at all.

iii

And thus the phenomenal, everywhere apparent, came to mean the phenomenal phenomenon! the visible, a consummately inspectable spectacle, came to sound spectacular! as if things able to be, and eyes able to see, could rarely happen. Soon what's perfectly natural came to appear supernatural, and all direct perceptions of it, whether natural or drug induced, psychotic. You could, with relative impunity, argue for the ongoing, ubiquitous, flamboyant flowering of the marvelously modestly phenomenal and spectacular -- however spurious these arguments and confined to marginal theology departments self-destructively schooled at sour cherry picking the lamest ducks to send to tv debates -- or you could take a leap of faith in it, but never deign to grab it with pincers calibrated to the dimensions of the thing itself. 

Argue for it, believe in it, but never live it, never occupy it, except in a hermetically sealed hermitage -- though obviously people were living it, they were sharing their feelings about it on facebook, they were posting quotes about it.  But these demonstrations of their obvious and often even obsequious observance of the obvious were always overshadowed by the fact that the essence of the obvious eluded them.  It was as if, being from opposite sides of the tracks, the mingling of essence and phenomenon could only lead to tragedy, not a modern, royal wedding, the ancient feud laid to rest when the whole cast of characters decided at the funeral of Romeo and Juliet, never again let the tracks divide us into two sides. It was as if the feud were back up and running. As if their tool, language, no longer helped them remember what they had made with it five minutes earlier.  As if the meaning were a thing so apart from the means that means and meaning were arbitrarily related, as if the word were dead, as if this obvious untruth about language being dead, about the means having nothing to do with the meaning, this untruth that they taught somewhere, some days, in school, forgetting what they taught elsewhere and other times, and what is patently obvious, were true.  As if words had no roots, no music, no memory, no capacity to learn. As if a new paintbrush could paint as well as an old one. As if language had Alzheimer's disease.  

iv

So, instead of oblations to the obvious, obliviousness of it now prevails, such that to speak of it sounds, again, utterly obtuse and abstruse, even as oblong phenomena are naturally as elliptical as eggs; and in scorn of all space, in denial of the dyads, sign and signified, philosophy and science, physics and metaphysics, to fuse them into an atomic structure monomaniacally focused on a single nucleus that it takes an atomic bomb to blow apart demands the world be stretched and stretched, until it flips inside out, and now, generally, the obvious represents the impossible.