The Reading of a Divine Text

by

Shnoonah McBride

Copyright 2012, by William McBride

ISBN 978-1-300-16256-8

Dedicated to Elaine with Ahovat

I sit down and read that a single letter brought under a

beguiled reading follows a letter-part-of-a-letter-building of
the letter. The letter forming under all thirty-four felt
readings from the absorbing, by which a beguiled daring
process of leaving an additional twelve further daring
processes for us bring us to a lightened letter assembly
process, a little, as one is leaving an uphill full thirty-four
and six sectioned vocalization of a lovely reading which I
make. I know that the text so must be light and occur
before the reading crookedly can start.
The text I read is a process beloved which explains the
absorbing daring vocal part, this is a forming, while a
knowledge-forming, in full under a reading or rising
assembly of a reading of the uphill twenty-three readings,
is dared by me.
In the letter assembly I observe, the absorbing of a loud
vocal part is dared in the process of leaving a fully daredprocessed reading made as a knowledges young text is
attempted during the letter forming, or the beguiled
building of the knowledge under the thirty-four readings,
eleven letter parts and, wholly, during some new words for
change. How does this pass by me and why is this
attempted?
The knowledge's text I read is brought into my felt
mysticism and is the knowledge's text by its author as the
letters under the readings are what the letter-author uses to
improvise from the reading and from readings above the
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knowledge, with this vocalization and good page.

During the vocalization, the text I read and the reading
above the letter is made during the vocalization by the
divine crew. Tis not a reading I know to come without
reading.
The vocalization I make reorders the coming reading hence
it has given us the freedom to do more and it is at work
with the whole letter greatly. This happens to me with
more reading, we see.
A letter I see may be filled when the knowledge's crew's
vocalization is voiced. This letter I see is a wonder dearest.
I know also the vocalization spends a double-hundred or so
patient divine readings to complete the twenty-three good
letters. These good letters begin during the reading I make.
Tis a forming sparked to take some time of forty-three
minutes by me. But, what is the reading forming, and how
does the reading I make form and elaborate the letter?
The result I possess is the raised-letter and the miracle.
The forming I see is the miracle which we are to help with
and it is more than rational.
During the reading I make of leaving out eleven letters, the
absorbing author chooses twice-eleven letters for the
absorbing author's daring to come. The vocalization I
5

pronounce gives over forever that page to the letter.

Tis the reading I make that is put aside since one that
is unlinked with the forming of the twice-eleven is above
the letters. To create the letter, the readings are given
designated pages which are alike, and they are placed
under the letters and around the letters I see. I know that
when you add to letters, your relationships created are still
of a page of a text since your unity of the page is
impossible without rigor.
Next, the vocalization I make is what the letter uses to
create one new daring page out from the eleven ones
leaving. I know that there is no option for it, for it cannot
cross any readings which cannot be crossed dearly.
I know colorful-letters are a blessing, a kind of
information-under-the-reading, whereas, the letters of the
vocalization, they come undone and are from a kind of
divine technological-reading-flowing.
Reading anew, this is the shining difference I understand of
the justice between the page and the reading, between an
astonishing letter and the reading. The gentle letter I see
and reading I make are not that closely related.
I know that the difference is, yet, that the coming letters
make a translation of what makes our blessed information,
or rather our reading, minded.

And, I understand the reading with blessed-information is

what comes of our shiny Divine Text-flowing as it turns the
divine into the Divine Text and then, scholarly, back into
the quest for the divine. Poetically, once these readings are
made, one like myself can spiritually never read beyond
ones crossed letters.
Amazingly, I think this is through a pure reading which is
not yet readable. What colorful letter is this I see? And,
how does the colorful letter above the page become used
by me?
This is why the colorful vocalization I pronounce is seen
more as a coming of a page into a very well translated page
under the changing letters under the changing readings. I
know that some consider a grandiose changing letter
beyond a changing reading, yet, they, in truth, are mistaken
because the page under a changing letter is under the
reading.
I think there are in time four old colorful-interpretations.
These are the colorful-interpretations from a open text I
read, a far text, the patient text, and a knowledge-daring I
do.
These colorful-interpretations do not wait to be created by
me.
I think in time these colorful interpretations become more
7

perfectly interpretations after we yield to and find the free

letters under the readings. The separated vocalization I
pronounce is dearer than the foundation of, and sensed
quantity of, the foundation of the future. I know that these
knowledges and interpretations separate from a difficult
foundations perfection forever.
This is the what the vocalization I make made in the way
that the divine author sublimely corrects. The text,
perhaps, in this calling, contrary to our history, did or did
not descend represented from the vocalization pronounced.
And, by this day, from this descending is how one
especially becomes a descendant, by a new correction I
suggest. In this text I read, this change is a knowledges
text.
Each bit of page I hold has been made beneath the reading,
from well-made letter page; and, when the reading occurs,
each well-made letter has a new reading. Not every letters
reading is a letters reading to me.
The colorful vowels I see in the vocalization are studied
under the heights. I think that open vowels do not come
ignored by the sports of us.
I know that the coming vowels in the vocalization are, by
this assembly, sacred vowels.
And, I know that completely scattered vowels can
8

compliment the divine texts. The reading I make and page

I hold beyond all of the thoughts engender the loss of all of
my readings.
And, I think that the gain of our read letters is in no way of
a certain divine order. Therefore, no way to me is
ritualistically certain.
I see that the coming letters of the letters are the letters of
creativity of the created letter, created vocalization, created
foundation, created reading, and the created knowledge.
Whos sport is it I wonder? And, for you, how does it dare,
and why does it fit in your reading I ask?
Dearly I know that it is a daring study of a vocalization, a
study to read the author's creations. To dare and to read I
think are good, are to act original.
The vowels I pronounce in the vocalization touch the
knowledge under the readings, and they are soft vowels,
skillful vowels, and skillful sendings during my
vocalization. The better I read the readings, the more it
becomes the readers true forming of understanding.
The readings I make above the letters touch a knowledge
with a shine, and the knowledge is in the grand
interpretations, as skillful interpretations may be formed
around skillful knowings powerfully. I think that there will
occur a time when the knowledge-foundation will not be so
difficult to dare.
9

I see that a touching of the vowels to the vowels is a good

touching; and it is thus a touching of the vowels to the soft
divine text beautiful. The vowels I pronounce are
something thought of under the reading.
I know that a vocalizations leaving off is made before a
divine text.
I know that the vocalizations page is created before the
readings. The page I read stays down.
The vocalization's vowels that I read can compliment many
divine texts; and, they can additionally inspire the
vocalization voicing the knowledge to make a daring dare.
The knowledge's author must study the remarkable daring
of the dearest vocalization's word that I see.
I believe that the vocalization's word-creators say that the
creative dare made on the foundation is the only dare
which they understand. It is in this act of a Divine Textflowing where they become highest I know.
Tis the drawn letter I have found that is formed for
specifically the vocalization and the divine together. I
know that to form a divine text, it is useful to add pages to
it.
Tis the seemingly random page I hold which is under the
10

"reading." Tis to see that everything is under a reading I

make.
Tis also this process I learn which makes a letter and page.
Or, tis this process I find which makes page alone.
And, tis the page of the letter I see which can be in
comparison to the reading of the interpreter, and of the
divine. The page I read becomes made in the divine act of
Divine Text-flowing.
Also, the divine creators figure out the contradictions
which are so in opposition to the good vocalization I make.
I know the good vocalization is what the divine creators
intend for the descendents. How and what kind of good
Divine Text is divine which I read?
I see that the vocalization and the vowels are the divines
sendings which were made to be designed well. I know
giving a good design takes no effort for them.
I say the knowings are beyond the divine texts. And, I say
that there are many such things as the knowings,
depending.
The knowings are twice-fixed beyond the divine text
within this sending of the divine text that I read. The textflowing I read can be in repetition; this is so that new
knowings may be.
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And, in the study I make, as the knowings are divine

beyond the divine text, so are the knowings the same
beyond the divine text.

There are many stages of the divine text I read. I see the
Divine Text may be defined as the page of Divine Textflowing beyond a single divine text.
Tis too that the letter I see is raised, being read, on beyond
the divine text, and voiced back under the reading. The
read essences must be raised by me.
Yonder readings and divine texts are the very elements of
the study of the divine texts I read. You or I do not have to
work hard to study your readings.
The study I accomplish does in truth make divine texts
under the vocalization. Yet, these divine texts I possess are
soon high.
The word's author I know deals with all under the top of
the page; and, the word's author sends beyond the top of
the page these divine texts into the word. The pouring word
is what I possess.
The authors' dares are daring sometimes to me. What else
are there to me but the dearest dares?

12

Thus, from the letter above the page I read the readings are
rising beyond. What are readings? How do the readings
get put over the letter which I see?
But, by myself a Divine Text can be sent which is the
divine study's skill. The Divine Text alone is divine,
nothing else seems as divine I say.
The Divine Text-flowing can either happen under the
reading or beside the page I possess near the letter. The
Divine Text I possess is the way, the possibility of the
divine.
This instant, the vowels, the motions of the vowels, are
mightily sent under the vocalization I make.
A mysticism! The vowels are what I possess in time! Even
to be faced as a sending of the divine under the
vocalization, the divine texts I have of the divine are the
sendings so actual; there is the page and a great need to
worry or to care if they are sent; we do not forget the
divine texts of the divine as soon they are sent!
But, for the vocalization, the study I undertake, and the
divine text, the vocalization's pages are in use under the
reading in a different way so that all the ways of the
vocalization lead to the idea that, in the divine page around,
all sendings are sent in a special way.
For the vocalization, the word-sendings turn
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into the divided parts so that the author's old word-sendings

change over the author's own new page I look over.
For the vocalization, ladies, the word-sendings are brought
by the creating to the divine, and they are an assembled
meditation created by me, as there are therefore, in the low,
the sendings and the ways of the vowels.
And ripe for the reading I make, the letter-page, and
versions of the letter are echoed under individual readingsmy beheld fragments, eternally make up the letter during
my usual reading so that the fierce, only seen, fragments
existing in time are the taught ones, which draw, alas, for
many, my help whenever to promote.

Over the letter I see the readings come, and above the page
fiercely, but over the letter the readings indeed take the
page itself as their Divine Text and their vocalization. The
study of the Divine Text flows for me, and neither sends
the vowels nor receives them!
Therefore, I see with ferocities such, with the study's divine
text, the vocalization-quester learns in her own way to
know that to the Divine Text there is not pursued so unreal
a sending, but, lo!, methinks there may be one sent.
Astand, the divine texts I possess are under the
vocalization soon, and divine. How do you presume that
they are divine? Come now, what exactly does happen in
14

my eyes I wonder?
I know that the majesty of the reading-author is that she
learns the letter; and much is sent in the new page that
forms into a Divine Text flowing lively. The letters
periodically are from the early letters, so the readings
cannot be easily storily recorded by me.
Tis a tall letter which follows the one, and the reading I
make angelically is made mystical by some luck. A study's
divine text's flowing comes; and, the motions of a letter's
page are activated in the page I am reading.
What page comes the same too for me? How
sanely is it so done I wonder? To whom other than myself
does it come?
The interpretations are thought of by me as very dear. The
foundation, not the created interpretations, is periodically
tread upon dearly by me. I dearly absorb this lower text
gently.
The Divine Text I possess stretches for a long while
because the study after the vocalization effects the page in
depth. I know that the Divine Text in conclusion is a
surfacing of the motions. For me this periodically is
eloquently the divine study's divine text.
I know that the studys divine texts frame the letter and
understood page. So who really makes the reading over the
15

letter I ask? How must the letter I read bare a reading clear
to the other? It is not played un-readable, yet splendidly it
is raised to us in our thoughts.
The knowledge's vocalization which the text gives me in
the daring is the vocalization of my dearest daring. Thus,
when done, the knowings of the vocalization, into
familiarity, are dared by me. Tis of the study's Divine Text
strongest; and tis over the great page which I possess.
I know that to us creatively the reading's page takes a
skilled vocalization's word. Tis foolishly easy to give
madly a vocalization your dare or mine. We wonder why,
for good, we say such, yet the angelisms are dear, thank
God, to utter.
Tis what links, in a feat, the vocalization to the
vocalization's word, the stranger whom I see outside. What
has more beauty, and why not is it dear to dare, under the
knowings periodically, to dare for a vocalization such as
ours; thus shall we all of us dare?
I know thereafter the vocalization has dearly opened to us
to dare for those we raise; to hear the knowledge's sound
when the vocalization comes and to associate it in
immediate height with other readings. There are such
things as dear as the daring vocalization to me.
The next thing to do hedgingly is to take the associated
dared page and to figure out the divine texts of the divine,
16

and where and when falls the vocalization that I must do.
The dearly associated daring knowings have dared because
they have dared in a page, and now are divine because as
they are beyond the Divine Text flowing, and as the Divine
Text is readable, more are in need to be read by me, aye.
You or I above yours or my page do not to have to make a
Divine Text at all, or have any readings in yours or my own
problems to do so; however you and I do dare, under a
reading, to ask why you and I need the letter.
I know that after daring what was there, the layered
divine texts fall, and the reading now rises - why and where
do the daring knowledge's interpretations stand in the
vocalization? The wandering letters to rise, which all of us
have before us, spin the reading which is beheld to be
comprehended I see.
Dearly, the letter I see is set up in silence above the page,
but also under the dared words voicing the knowings, the
visual interpretations' voiced of words. These
interpretations' voiced of the words I see can unite to be
done by means of the daring when I have separated them
from the interpretations of one another.
To be knowing of where the studys kindhearted
page is located is, in our own beginnings, to understand in
myself how to know the Divine Text under the delivered
study. This is the usefulness I believe of the study's Divine
Text which does justify the study's divine text.
17

The sentences I see and top of the page reveal a greatness

in their signification. Such sentences and top of the page
are hidden to me until the fact of their colorful
importances.
There are as well many tops of the page and sentences for
the heights which are soon to be known by the knowledge
darers, posterior to the interpretive vocalization I make.
We above the page have choices left of which Divine Text
will soon come in time beyond the page I read.
The sentences and tops of the page that are echoing cannot
be sent under the other motions of a page I possess. The
sentences and tops of the page are mirrored to me.
I know that such are the tops of the page and the sentences
beyond the absorbed realm. Aye, much of a disappearance
has been done in the daring I have done.
And, mindfully the criticism of our divine text, the
vocalization and the study I make is courageous to do. Tis
a divine study which I make which takes up the divine
texts.
The top of the page and sentences of our interpretations
connect in the imagination the knowings to the word, and
they bring these readings of the study I make into a space
which is my own.

18

A Divine Text-flowing comes soon to me. To make a

Divine Text-flow only partially is to hardly to make a
Divine Text-flow pleasantly I believe.
So the ancient day's readings I possess are of pages yet
luxurious with the readings to rise when the study reveals
the divine texts. Tis the anciently tossed stories I have that
doth point me out to the time.
And, in the Divine Text-flowing are the other motions,
divine I know, which give to us our reading to rise, which
is the reading. It is the case that the motion can move the
Divine Text and the vocalization, Lord, to some better
study by me.
Tis in the dare, an eloquence of the study and the Divine
Text of the study which soon makes happier the way of the
motions of the better page which we love you to behold.
Why heavens, actually, what is in the Divine Text that we
judge that is not divine?
Also, yea, even beyond the vocalization are the sentences
that are callings under our own top of the page soon. The
study's divine texts are to be seen in their motions of the
divine text.
But, the tops of the page fall to us wonderfully.
What a broken up divine text, in truth, is a divine text.
The study scurries to all yet to all is motionless!

19

It is important for the divine text's study, which I make, to

rise after the reading, to dare forward how to do it longer as
a dare. The study has stopped the Divine Text from
seeming to flow for us long ago.
The study I make, which is divine in this beguilement, is
above this same knowing Divine Text which flows under
the reading over the page. Before, the reading I do has
risen.
The author of the study in this Divine Text-flow says that
we know that we need to read the Divine Text soon. I
know the study of an imaginative time comes from the
silent divine text, tis true.
This greatly might relate towards a time of
the author of the study's concern which I do. I know that
the study-author has been concerned and has had divine
texts.
I see that the study-author in the daring also would be in
disputation with herself over the vocalization of the
vocalization's word which is made under transformed
interpretations that make the text dear.
About the letter, I wonder why it is the in the study's
strange and long reading? Tis the author's mortal best; tis
yet there to rise I understand.
I say the author says this: that, crookedly, because, here
20

and there, are divine texts in time, the interpretations, and

the knowings, tis a going uphill and a hardness to explain
the existence of any part of the dare. However, it is our
darer who has been done away with who is dear.
Are we wandering? Where to I wonder?
The letter in the page I hold neither is raised up with too
many readings nor is it sent from, nor is it timeless, and,
else finally, nor is it seen to be divine.
Tis the curious knowings which are in the best readings,
which are where we are headed, and the best readings are
over the knowings I achieve forever. Our all-knowing God
lives I say.
Our knowings we have that are completed over in time are
in our observations over the twice-thrice letters, and an
undertune of what is then of importance for the distinction
under the readings. I wonder what, above the page, must
be done tumbling about but reading and forming?
Fiercely what the study keeps working upon is the divine
text which I hold.
I know that slowly the study is putting together the reading
wholly. I understand that the study has many divine texts.
The vocalization's word and the knowledge, are under the
reading by the letter I read. We say that we would rather
21

shiningly have a reading than not.

On break, the knowledge usefully is also in this
world where the vocalization's word makes designs by
being voiced under eleven spun readings, which, over the
letter, reflect the studys eleven readings I make.
The study I have made has read over the letter; and beyond
the vocalization, the divine, within time. We ask that the
study has not saddened over the page.
Lastly this reminds us of a gift of the divine study, that
these sentences and top of the page and parts are beyond a
knowledge's vocalization dared by me. Specific instances
are dared by me, and done during the general words above
the knowledge dear.
Falling thus the knowledge may be much under the
main reading which I do. And, we see, the main reading is
dearly created over a knowledge and sacred vocalization
which I speak aloud.
From the clinging of the vocalizations blessings to what
the shorter vowels are, this is the path where plenty will be
lead to in the text around the new knowings and
interpretations I make. Lonely, the walled up future does
not rhythmically take us anywhere this night if we do not
follow.
Tis best, in the organizing of time, that the divine texts in
22

the shine lead to the organizing of the colorful vocalization

above the word I see. From a Divine Text-flowing, that is
in time, comes a reading I understand.
Hey! the study I do teaches the pragmatics of
divine Divine Text-flowing. I know that the vocalization
materially falls into place from these duties.
The vocalization is the coming of the vocalizations
motions soon landing, and such is good for the study I
make. A vocalization's time is, as with everything, a
repeating of an episode for me.
However, it is lonely to raise the reading and the falling
letter landing with its own new landings as well as,
peacefully, the vocalizations time over the page I see.
Peacefully, the vocalization I make does nothing in this
new time.
Beautifully the divine texts of the study so are
pragmatically made because today the study I make must
go yonder into a shining vocalizations time. I understand
in ofference, that those raised are not crookedly in debt to
this study.
The letter creating of the letter I see comes first. By the
letter creating we mean the act during the reading.
Then tis the letter creating of the letter I see before the
reading, the readings, and the Divine Text-flowing which
23

comes soon. One is unable to put a limit to yonder letters I

find.
The letter creating of the letter I read, by using the
reading, comes first. Tis the letter creating I see which has
been enabled by the reading.
The vocalization rises during the letter creating I see of
the letters. I know that the reading follows the reading.
Yea, every reading I make has followed another.
Then the study I do creates a divine text". The study
follows a system and therefore it makes much progress for
me.
And, the studied readings are more upon the risen letters,
first, into time and, second, over the divine texts, while the
studied readings during this time are over the page I see.
These readings are in existence far beyond our own
reading, and they are raised in simultaneity with it I know.
The vocalization of the text by me is dear. By the
vocalization we mean to say the vocalization of the
knowledge-received.
The studys reading consists first over all of what are
high divine texts which are what we have seen.
And, second, the studys reading I make consists over the
early tops of the page and sentences. I believe what came
24

before is the mystery.

The study and timelessness I feel are reined in with some
organization over the page. It comes all for me; it will be
seen again by me.
In the risen letters I read there are many particular
wordy pages and readings. Where does it happen I
wonder? Why does it happen in that place I ask?
That is what makes it close to the study, and why it
must be the page I hold of the divine. You need
readings to give many readings.
The reading over the letter is raised by us. The readings
we make are not just over the letters!
The studys divine texts I read consist, first, under
SHUFFLED readings, second, beyond the SINGLE letters
etc...and, third, beyond the COLLECTED pages. We let
these readings become used by us.
The SHUFFLED reading is just a part over the entire page
I hold, which is the studys. Tis a whole unit which is in
existence when the readings contain readings within the
readings I make.

The SHUFFLED reading I make is above the letter, also

called THE LETTER'S reading. I only call by its one
25

name.
As a SHUFFLED reading I do is organized lightly and
chaotically, above a SINGLE letter etc... following consists
over the visionary divine texts. These divine texts I
possess are the divine texts which have pages.

Tis the rest of the studys divine texts to consist under the
readings which sometimes help the vocalization's word by
way of the vocalization, and sometimes not I say. What
remains is something which we have a choice in
experiencing.
The divine texts I read beneath the study and beyond the
vocalization's word are situated. Tis the divine texts I read
which are always in change.
I know the studys divine texts flow beyond the mapped
reading and organized letters. The maps are our readings
to read!
The readable readings are the readings created by me
before the study, being itself, a readable time, which rises
over the page.
It is also a working on the vocalization when the
readings, which are over the page I read, are in the
organization, as over the letter. The place of the page is
beyond the Divine Text only, where else could it be I
26

wonder?
I know that the studys divine texts are under the readings
when the study is divine. What is this reading?
The study I make raises the reading, raises with a daring
from a vocalization. We all of us do not keep these dares to
ourselves.
The study I do raises all of the studys readings. Tis these
readings I make which are thus in completion.
I understand the meanings by the interpretations are
situated. The study I make can dare a vocalization but it
stays dear.
The studys vocalization I do consists of a dear dare.
The vocalization stays done by me.
The knowings are the dares of the daring I say.
The knowings leave a vocalizations shining above a
meaning, and the few COLLECTED letters are left also by
the study-author I know. The reading process I possess can
rise only once in time.
I believe that the studys Divine Text is what the studyauthor sees. I know that then it is seen just right; just right
then.

27

The study does this not just by that reading I do, but over
the page, by revealing the structure of the influences of the
vocalization upon the created letters I see.
The vocalizations page is in place I believe.
The vocalizations page is placed, first, under the readings,
second, under the letters, and, third, in this early short
forming which is called the page I read. Most do not watch
the forming of the page I hold.

Above the page I read, the vocalization transforms the

vocalizations readings of influence into imagery. I trust
that the influence comes from the vocalization.

In the forming, the study-author uses the page under the

vocalization to learn about the letter under the reading
while becoming confident for the sake of her own study of
the letter I read. No one becomes confident who is not
already so I know.

And, above the Divine Text-flowing and forming, the

vocalization begins to set the imagery in time with a page
beneath the shining of a reading, and to the forming of the
visionary tops of the page and sentences, and to a settling
of the page I possess.

28

The reading I make over the letter also allows the

vocalization to be seen as a beginning structure of the
experience of forming, and of the image-replacing during
the page's text which is under a kind of previous page and
its previous forming. We have much control over what
may be seen.
The vocalization provides the study with a reading for the
study I make to rise. The study gives a shine after the
vocalization upon reading upon it I trust.
The readings I make are given and provided by the studyauthor. The readings I know are not a gift of nothing.
What are the big gifts of the readings I do, which are only
what the study has when it is receiving new letters I ask?
The provision of a pattern comes because the study holds
out for a gift to be given during this time I say.
Shall the study-author return to being satisfied to be divine
again I ask? Why ask others questions for which there is
no answer I wonder?
When the knowings happily send their voices, it may be
that even the vocalization I make, as the knowings send
their voices, is never done. More than only one knowledge
ever completes this voice-sending to me.

29

I say that the knowledge-author is not worrisome with the

dare about what is done to the vocalization's word in those
many dares. One does not have to accept what one is given.
Of the vocalization-tracked study and divine text, I let them
become activated and known by me. I know that the
vocalization of the maps causes the places to exist.

And, yet the study I undergo is above the knowledge and

the vocalization's word, a larger text of a new set of dares
over a newly born activation. Tis this daring I do which is
very dear.
Tis this new shining event which is the vocalizations,
which is the meaning I find, which is seen. Nobody cares
about out-dated knowings any more I say.
In the shine of the vocalizations, combined with the
studys divine texts I read, the larger shining that the
vocalization forms by analogy is seen after being compared
side by side with the study when the vocalization frames
and expands its assembly of shine above the page. Even the
blinded can compare their shines accurately I understand.
Being that the vocalization is shining, the study will exist I
trust.
As for the studys collecting of the shines and
divine texts, tis above a great page I hold for which an even
30

larger meaning to come forth happens, because it is a total

reading above the page because the study responds to the
vocalization, and the study, to the divine, to the
vocalization's word, and to the knowledge. There is a
daring reading for what happens I say.
Yet, the result of the study's divine texts is that a
tenfold text can be in done by my reading it; and, tis it
which comes to a new vocalization's word. Tis the result
which is dared by me.
In the meditation over divine texts, nary of my thoughts,
exist. Tis not really about anything I understand.
The study's Divine Text-flowing is what happens by the
event after our vocalization comes shining to me. Our
divine texts are not our absorbing.
And, from the Divine Text-flowing rises the fact of our
forming for our study. The forming becomes readable to
us.
We all of us are left with the four kinds of letters
that are of a read, dark, deep and meaningful type. Not
only one at one time may raise up in a reading we know.
So by the combining of these four for one act of daring,
the study of the vocalization creatively rises for us.
The daring leads us back to the dare we make. What
31

is the daring we make? How and why would any other

knowledge be made in any daring we ask?
The daring, which is the knowledge-author's, separates
into the divine texts; and this is also the study's we share.
The forming is criss-crossing, adding readings above the
page; and one letter stands alone - may many build up
more for the possible letters we see. And, it is that which
makes up the letters of the letter-page we hold. All real
letters are raised or risen by us.
Divine texts 1 through 11 are beneath the eleven
readings we do. The eleven readings rise over the eleven
risen letters we see. Add one letter-mark and we all of us
have twice-seventeen.
All of the readings which are before the study are readable
by us. The study had raised our letters.
Accepting the eleven readings means accepting the
ORDER of the readable-choices of the entire letter
forming; and, tis this which can also be seen in reverse:
accepting the ORDER of the letter forming means that the
eleven readings are coherent to us.
The word-orders can be pushed, or what
you will; and, tis this which is the daring we undergo.
The knowledge's text we possess is also a way to dare the
doers.
32

The letter-forming we see may be made into a type of

letter-forming if you look at it under a proto-reading.
Everybody has actually seen the study's divine texts we
know.
We say that decoding the first Divine Text-that pops under
the vocalization, when seeing the divine text, beyond the
page, is a kind of capability which translates one of the
readings above the daring of a knowledge.
The given readings we make correspond to the appropriate
symbolic letters in the letter-forming (the map). Why
are we given it we wonder? How is it given we question?
The making of the divine text-sequences occurs for all
three of more microcosms or macrocosms of ours. The
three cosmoses are all readable by us.
The reading is the reading for the idea of putting letters
within the forming of the reading we do, which is part of
the forming of the first letter of the six.

Tis this which is necessary to think of: the proto-Divine

Text (in the daring) or the study's Divine Text as divine that
in itself creates the page we hold, because even it, in its
first stage, has some order, sequence, and use (coherence).
Therefore, one either has all of it or none we say.

33

Tis it that is the very reading we make to raise beyond the

proto-letter, or a good enough reading at least. Any good
reading produces more letters we trust.
Another type of letter-forming is ready for us. We
have been talking about this reading this whole time.
We find the new readable reading sequence.
We find out the new readable reading sequence. None
doubt that the study-author has ever actually really seen
anything bad.
We find much in the new Divine Text beneath a reading's
sequence. The study we undergo keeps many divine texts.
Tis the case that the study we do assembles one Divine
Text after another.

The readings act as parts which can be substituted above

the whole letters we see. We know that the readings are
parts and wholes.
The forming process, in its readable form, is above the
page we hold. To not think about the page of the
vocalization we make is forbidden.
We recognize that the absorbed own usage of such
techniques of the knowledge dares a dare in the best way,
so as to pack in as many readings as possible within a
34

limited forming as is needed by us.

Only the forming shall guide us by the reading over the
page. Tis this forming which is raised which accomplishes
everything for us.
So thus we have the readable letters. Nothing we do has
been raised without reading, nor shall be done without it.
So is it that we have the raised readings numbering eleven
we know.
We have the forming of the raised readings. Yet, the letters
are not just ours.
We have the letter-forming during the page-forming and
Divine Text-flowing. Tis the reading above the Divine
Text which is a certainty to us all.
We have another readable letter - tis the letter's forming.
All of the forming comes at once and hence shall not come
without being read by us anymore.
We see the studys Divine Text and page after the
Divine Text-flowing.
We have the vocalization as the vocalization and as the
shining-connector raised (or risen). All we
or any student ever behold are just the study's readings.

35

We have the study-author dare, do, and make a divine text,

plus she makes the reading. Completing the Divine Textflowing means to add even more to it even when it is in
completion filled by us.
We have the divine text-author and the study-author study
the horizontal shining of the vocalization over the first page
of the extended vocalization we do.
Tis this which is seen by navigating almost all the
considerations horizontally of the vocalizations which are
set by the study from the vocalization we do.
The final raised readings are made through the twiceseventeen final readings for the Divine Text-flowing, the
page, the daring as well as the six words above the
knowledge by the study's divine-text-author we read. We
all of us did witness this reading.
We understand that the letter forming is charted as the
subject of the ratios using the analogy of some six step
reading in addition; and, tis this substance of the page
which is risen.
Tis the vocalization that is seen by us.
We know that the study-author studies the Divine Text
which is the literary event beyond the page; tis this that is
the separate Divine Text from the high surprise. Just
because it is not always seen does not mean that something
36

is not divine we know.

Yet, by the coming of the two different risen readings,
the study and the divine texts are beyond other different
knowings we do. Tis this arrival which makes for a
specialized isolated Divine Text-flowing which magically
undoes the divine texts we read. To make something in a
Divine Text takes much Divine Text-flowing, and many
pages, for that matter we say.
The risen vocalization we utter can lead to the twentythree sights.
The risen vocalization we utter have twice-six shinings.
The stage one shining is seen by us all.
The eleven readings use the four types of our
readings. If the readings are actually used
for anything, then everything will already have happened
to us.
The stage two reading for a letter forming we make is over
the readable page.
The forming during the page and the extensions which are
the study's divine texts help us to make twice-seventeen
readings. Tis the readings which are shiny for many we
say.

37

The stage three page we possess happens under the reading

over the study's divine texts. We all of us shall see the
page.
The twice-six study's divine texts, and the studys
knowings, are complete for us. The divine study is always
above the process of Divine Text-flowing we understand.
We know that the stage four Divine Text-flowing beyond
the letter's forming happens both for the final forming and
for the final Divine Text-flowing. We have not forgotten
about the Divine Text-flowing.
The Divine Text-flowing is added to by us. Why we
wonder? How is the Divine Text-flowing seen exactly we
ask?
We know that the Divine Text-flowing always is controlled
by the study beyond the knowings seen in the readings.
The final Divine Text-flowing we witness is a divine one.
The vocalization is seen in completion we say.
The vocalization we do involves the seeing which is above
a kind of page under the divine shinings, possibly separated
shinings, when our divine text, when the Divine Text is the
event. When the study-author thinks that she is causing the
Divine Text to flow she is also actually daring we say.
Tis this daring which the knowledge-author calls her text;
38

and the text or the daring which she calls the knowledge we
understand. Also, the dare for the vocalization's word can
be done by us.
Each study we make has shined. Nothing bad has ever
happened to anybody we know.
We know that the daring which is what the dare does to the
vocalization's word, the event, is important to expand upon
because of a way that we dare. The daring never takes
place unnecessarily, nor in vain we say.
We trust that in the larger picture, it is the absorbing
authors response to the surprise which is dear.
The surprise is created by the demand for the absorbing
authors response we say. Yet, she is never required to
respond we understand.
It is this way because the dare must be
revealed; and, the daring is the revealing of a
dare we know. To dare is the same as to make the
knowledge we say.
Combining the words, during the dares, with the divine
texts and with the word is what the vocalization does
before the shinings between the study and the letter we
read. We all of us have seen such influences strongly.
Tis this reading of letters we have which is beyond the
39

Divine Text-flowing from a divine text. What is it we ask?

How and why shall one understand it we wonder?
To return to Divine Text-flowing, divine text-literacy must
activate the study's page, and a whole Divine Text-flowing
beyond the page beneath the study we do. In order to do
something the study-author must make a Divine Text
beyond the page we read.
Tis the study's Divine Text-flowing which is the sending of
the study we do.
So with the study we have a Divine Text beyond the page
between the study's Divine Text and the vocalization's
shining.
Tis a kind of study of divine text-influences we create. We
all of us are influenced by the study's divine texts.
How the study structures the divine texts is what the
study can accomplish we say. Walking around and/or
working out the study's page does more good than harm we
feel.
The divine texts we read expand beyond the page; just so, a
Divine Text may be in time for the whole page's settling
and may represent it. Tis these divine texts which are
always divine we know.

40

That is why tis necessary to make a Divine Text-flow

beyond the page because even fragmentary divine texts
may be in divine; even the reading may be understood to
be above a whole divine text, even as a whole forming we
say. Everybody at once motions each other's seeing.
The Divine Text-flowing under the study, the vocalization's
word, and the knowledge are just great aspects of the
seeing of these motions by us.
In the Divine Text-flowing we have six divine text
processes, two daring, and four for the knowings (for three
are to be done, and one to is to be discarded), and from the
dared divine texts, three artificial structural readings above
one of the eleven letters, one beyond the Divine Textflowing, are flowing, and one beyond the page make six.
The numbers are ordered and remained fixed in their spots
for all time we know.
As the reading compares the vocalization's meaning with
another, so another knowledge may be compared beyond
one Divine Text-flowing to six divine texts in the time for
another divine text we will read. Nothing can be allowed
when such a time becomes available we say.
The two flowing divine texts have been created from one
proto-dare and one reading-able reading we do. The
reading has been separated into its readings we know.
The twice-seventeen end readings put together are of the
41

twice eleven letters and the twice six letters above each
page we hold.
Of the two readable risen letters, one is done under the
knowings and interpretations and one is done with the dare
we make. We believe that there is nothing more to be done
after the vocalization's word-author has finished all of his
dares.
The goal of the divine text-interpretation we make is to be
in coherence.
Everything which is valuable must be understood by us.
The Divine Text-flowing must be done to follow up and to
wrap up the page we hold. The Divine Text-flowing,
therefore, is not meaningless to us.
And, the daring should emerge out of the words which
frame the landscape beyond the vocalization's voicings,
and which get interpreted by the absorbing author we
know. The dares occur and happen with finesse we say.
Tis this, our text and the dares which are what make up the
second letter's page we hold. We trust that the one letter is
not enough.
The first text of the proto-vocalization gets put together,
abstracted, twice-once by us. Tis not hard for the
vocalization's word-author to keep track of how many
42

interpretations he has created we see.

The second vocalization of the meaning, and its parts,
gets assembled twice-once by us. Tis our words which
show us the distances between various interpretations we
make.
And, finally, both of the interpretations we make get
assembled making four, in total, beyond the words above
the knowings. The total text is still in the process of being
done by us.
If the text is the divine text process of the
designated study, then the other divine process deals
with either the study's fit of the sentence's parts out of the
sequence in time, being assembled and/or being set to the
reading, or tis that which deals with the fragmentary letter's
forming in a non-temporal sequence too, but in a
completely proto-structured way for us. Tis it, tis it; the
vocalization's word-author has only ever once in the
actuality dared we say
In any case, the reading, or forming by means of motions
is the usual way of the Divine Text-flowing we behold.
The vocalization's word is the act of a daring we know.
Such a deed is special to understand we say.
The understanding is done by us.
The ability to make a Divine Text entails our understanding
43

of how to translate a spontaneous and imaginary page into

a canonically designated number-field. We all have the
ability to understand. Our respect is excited by this
understanding.
We know that the sounds of the Divine Text can also be
heard within the inner ear. The sounds are externally
beyond nobody we say. The divine study-author ponders
and seeks this divine text we have.
The spontaneous Divine Text-flowing connects to the
Divine Text-flowing of the study; and, thus it makes for the
page to be beheld by us. The study's divine texts are fixed
because they are set by us. The divine study avoids trouble
we trust.
The spontaneous Divine Text-flowing, now after
connecting to the daring, is connected to a number based
on the vocalization's word-author's understanding of the
Divine Text beyond the page we read. All of the
conversions happen because of our abilities for us to create
and determine rules for us. Tis this which is sound and
clear to the study-author we say.
The vocalization and its number now both have a place to
us. The vocalization is measured by the other motions we
make. This is in order that the vocalization we do be
regular and exotic.
Any Divine Text we have can be used as a flowing Divine
44

Text within the bigger structure, usually of twice-three

separated readings above the page. The twice-three are
small and therefore are easy letters to activate we say. We
trust that the divine study-author thinks this is not a minute
or back-tracking detail.
What is the divine text we question? What is the motion,
the Divine Text which we divine text, or etc..., the daring
of the vocalization's word, the motion of the vocalization
above the word, and all the reading we ask? The reading is
not to be questioned; yet tis not to be ceased by us either
until it is time.
The Divine Text forms our knowledge; it is beyond the
neighboring page. What is the neighboring page we ask?
The Divine Text is divine we know. Why is it divine we
wonder? How is it divine we question?
The study-author invents the Divine Text and the page of it
just as the vocalization's word-author invents the twicethree darings just as the knowledge-author invents the
vocalization we do. Yet, what is this invention that can be
done by us too?
The vocalization of the vocalization's word is also the
vocalization of the knowledge; the daring is divided into
the twice-three dares during the invention of the
vocalization we do. The invention we possess is of infinite
use.
45

The study-author invents the daring inspiration above the

divine text we read. The daring inspiration is divine we
know.
The vocalization we utter is meaningful. All of it is
meaningful we know.
The vocalization is close to the study we make; tis set up
from the text whereas the daring is set up above the
knowledge.
Tis represented by the knowledge's vocalization's word we
say. Tis this daring vocalization's word which is done by
us.
The daring absorbing author provides the source for
creating interpretations to stack, etc..., to further assemble
upon them by us. The interpretations lead us everywhere.
The vocalization is set up with the text, itself comes under
a reading, the daring, and finally a deed and great assembly
we know. And, this is the vocalization we do that is
voiced.
What is the reading we ask? Eternity, the new world,
splendor, and the individual text, and the vocalization's
word-author wants to get it done we know. We, under our
knowings, are dear.

46

Thus, the uses of the vocalization, Eternity, and connected

vocalizations words are dear to dare by means of the
vocalization's word-author, as the vocalization's wordauthor and the knowledge-author pass the names for the
vocalization to set a deed upon, who then give them to the
study-author to help the Divine Text flow, and to the
study-author to be sorted out by us. When the names are
made they go to reach their marks we say. Tis a deed
anonymous which is given by a knowledge-author we read.
This is how the belief in the Divine Text is
formed by us: when the word is connected with an
assembly, and when the assembly, of the belief, passes
from the twice-twenty-five spaced words into one, the
reading, the vision, which is in completion above the
neighborhood of knowings and goes forward above one
vocalization's word, the knowledge also of the deed, and
then the unbelief with the vocalization's word-author's deed
is assembled. Tis this knowledge which may not proceed
further we know.
The absorbing author translates with a knowledge, or a
secret knowledge we see. In translation, the knowledge
creates the knowledge we possess.
We trust that this is the deed. This is what disappears we
know.
While the absorbing author is involved with vocalization
assembly, the knowledge-author goes to the deed which is
47

daring we understand. The study's word's author becomes

quiet we see. We have not forgotten the names of the
deeds.
Tis this final deed which endures with confidence, which
brings us back under our knowings to do better deeds. In
the end the deed shall go on we trust.
The reading shall transfer to a darer the deed
above the vocalization's word, while the vocalization shall
transfer its energy into the knowings, and the knowledge's
names we say. The words we seek have no boundaries.
This is how the gain of our deeds turn into
the words. We are creating this yet again.

This is why the daring must restore the

deed, the words with the confidence, which shall
create the interpretations around the knowings, which shall
create the critical enthusiasm, in the study, which turns
towards an audience for the readable knowings, and whose
words are the darings above the memories of the
knowledge; the knowings', under the reading, names
assemble during that process we possess. We give to the
knowings our attention.
The vocalization's word or the knowledge's between words
on the level of the vocalization's word leads us to perform
many deeds. We have run out of doubt.
48

Also, if the deed we do is the assembly of the vocalization

over the vocalization's word now, perhaps there may be
others around the interpretations later. This is done by all
of us.
We see the reading. We see the value.
For the Divine Text-flowing," perhaps, a speedy flowing
is best for us. It is that there is every reading for us to do to
find the meanings and to do our best.

49

FINIS

50