Possible Poetics for Goatonapole:<br>The Reaffirmation of Trinity

We do not doubt the fluid uncertainty and validity that Goatonapole offers as a portal. It is the idea that all lies lead to truth and all truths contain within them a lie. This does not mean that all truths are masks and buffoonery, but simply that the great mystery is ever subject to revision, and this creative, fertile revision is the beautiful, horn-shaped music of existence. However, so much emphasis has been placed on the everythingness of the Goat and the contextual support of the Pole that records all the history that contains our destiny, that amidst this excitement we have not had time to consider the importance and the significance of the Pakistani man. I think to begin to unmask this third force is a vital necessity. We see a trinity in Catholicism and Christianity, but also in numerology and in religions like Eckankar. We have a spiritual master, a holy attainable energy that is equivalent to the Holy Ghost, and the Unnameable, or what we call God. In the Hindu religion, we see a parallel trinity in Brahma, Vishnu, and Shiva, the creator, preserver, and destroyer of the universe. So if the third force, the Pakistani man, is not properly examined, then Goatonapole chooses to stay in the realm of duality, the masculine and the feminine, the harsh and the soft, with a poor, subservient intermediary that gains a rupee or two, like Atlas, too busy holding the column of the universe to enjoy or receive the pleasures of life. If, on the other hand, we can reveal the Pakistani man as a creative force from which the Goat and the Pole might have emerged, then we know that the suspicion of the theory of the fallen goat, the one that implies that destruction inevitably follows the core of creation, is put at an end, if there is a safety net like the Great Mystery or the Pakistani man to withhold, protect, and love the Goat, the Pole, and the ground beneath it. I am not, because it would be going against the essence of Goatonapole, opposed to the idea that the Pakistani man is a mere human that has enough freedom of self and integrity to love the physical cohabitation with goats, but if we fully recognize the presence of the Eternal Goat beyond the shape of the goat, this concept is somewhat limiting. If we acknowledge that there is a God presence in the Goatonapole scheme, we must ask ourselves what kind of God the Pakistani man embodies. It would be dogmatic, old-fashioned, boring, and rigid to return to a Judeo-Christian, hierarchical God, although I don't deny the possibility of this. I prefer looking at the posture of the Pakistani man to view God as a meditative supporter, shyly there and yet offering the slight touch the Goat and the Pole need to preserve the balance point. I take my claim further–God, through the Pakistani man, becomes a fervent contemplator of creation; that is, praising it in silence, bowing to life as it already is rather than ruling it. In the comical expression "In the name of the Goat, the Pole, and the Pakistani man," we shall abandon for a moment our humor to bow in praise as well.