The most effective way to do it is to do it

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[newagesurvivalist]

Right and wrong

Whether we know it or not, we are always moving, working, towards an end. Or, conversely, if we are not actively straining ourselves to achieve a certain goal, we are wishing to be in a certain quandary. It is humankind's only real reality in its existence: that it is sufficiently embroiled in a drama, that it cannot see the entire silhouette of, but that captivates it to regard it, fervently, with desire or apprehension. If one wants, a body can dedicate their efforts to a monumental work. However, this will never be fully visceral in the way we mean, because it is always so that the passenger-through-life - the wanderer - is continuously thrown to Earthly matters; which means, in the last analysis, that they have to focus their beliefs, their hopes and their dreams, on the very things that seem to be everyday, colloquial, in that metaphysical sense, but it is not actually metaphysical by academic standards: I mean that humankind is fundamentally motivated towards a simple and easy truth, or if we are critical of parochial laws and ordinances, orthodoxy.

Obviously, I have not thought these matters through. The fact is that I am an overthinker by temperament. That is to say, I am often perplexed at basic facts of human existence, and I cannot be satisfied with accidental or jejune answers. Nevertheless, in the last analysis the so-called great questions of life can only be replicated by trite and oft-repeated statements, that have no connection to the noble part inside people's brains that wishes things to have a good degree of elegance, poise and rationality. But these attributes do not really matter; the human race is perhaps just a weird accident of Nature, and their sole calling is to accept with resignation the unfair deal that the world has granted them - yet I do not see that as a satisfying answer, if only because we choose what we believe about life's potential for us: life is what you make of it, and you are allowed to allocate whatever resources you have to whatever purpose you can think of, in principle. I will say, to that effect, that our species is in this sense only a religious creature and it is sensible in point of fact to live in apprehension of the Divine, which is in reality just a kind of negative capability in the human soul, whereby they are not forced to take on any kind of opinion that is not yet their own, but that they want by their or some predominating will to control their actions. However, there are really articles of faith, so to speak, that correspond directly to every individual's moral instinct and their better judgement, so that they are automatically pulled towards those acts with genuine and natural grace and commitment, without needing to pretend, cajole or deprecate. Certainly, a body can sincerely become a full person, just by cementing the Yin and Yang of their inner constitution in some glorified or authentic way, so that their proclivities are channeled in a healthy way to exalt the Holy, or because we think it is meant to be (or not meant to be). In this way, we are actually elevated to become individual people, as Jung framed it, or just at the very least balanced, excellent men and women. I will say, besides, that people are simply fine the way they originally are, and a body may do as they like, as long as it is not stupidly motivated, or actively depraved in its design. These facts are simple, but a body may be tempted to discourse about them at length. Let us drop the subject for the moment.

A higher morality is not a failure-proof recipe for success. I suppose we are then inclined to listen to teachers and mentors who urge us on to believe as we are told and follow along unquestioningly with the body of workers that build our society and uphold our way of life. At the same time, we realize all too well, when we study the myths and fairy tales that we are brought up with and that we take to heart, or discard, as we grow up, that there are profound human behaviorisms that decide everything we do, and there is greatness in conquering, not the world outside, but the spirit within. This is, in the end, all posturing, meant to prepare us for, indeed, freedom, or something that can pass for freedom. The real freedom lies, however, in the deep human convictions that compel us to build our house on the rock, as Christianity's Bible teaches: these are not arbitrary poetic statements, but summations of the human endeavor to live like themselves, in a world that tries to enforce a fake identity or lack of identity on us.

Do not misunderstand me. I do not zealously deny the existence of absolute truths, if that is what you think. In a way, I let it be that way. I acknowledge absolutes, albeit, perhaps, in a tacit way. If we are honest to God, we should probably admit that subtle, refined truths about the world really do not matter. Except, if we put it rather cynically, the theory of relativity: E = MC². Einstein himself had a vibe that pointed towards such a belief, such an attitude towards life. However, even Einstein admitted that a person who does not see the potential for meaning in the world has a greater likelihood to perish in it. The notion of meaning in the world is absolutely important - like the theory of relativity actually - for surviving in that world. More so, I suppose, than relativity, because signification is actually essential to humanity's condition. We tell stories, we dress up as characters, we play musical instruments, all out of this deep-seated need for meaning. On the other hand, humans have a drive towards nonsense as well. Comedy, abstract art, and travel, in a way, all can be made to kind of illustrate that people need something in their souls that is not strictly meaningful: not so much a Will-to-truth, if you will, but a Will-to-wonder, a tendency in the human heart to quiet the senses and feel in harmony, in unison, in immanence, with the external world. The human race is in this way divided against itself. That could also be seen as proof of universal constants, in the form, again, of Yin and Yang dualism; yet I do not regard that with a philosophic enthusiasm. I do not think that our species can really become balanced on the factor of balance itself. True balance is a form of moderation, and what cannot be measured, cannot be moderated. In this way, we are drawn towards system, order or substance. The children of the Earth want to have, indeed, a monolithic truth, a totem. That is not altogether an infantile idea. Some have suggested that civilized society should be founded on self-restraint and subservience to the common good. It is clear, to me at least, that it is much more liberating to center our attentions on our own inner battle, which is, ultimately, just a microcosm of the conflict going on out of doors. We must recognize that the universe is, as the Greek philosopher Heraclitus said, constantly in flux, between harmony and strife, so that it is very apt to consider someone's calling to lie inside himself, although I do not think that flux is a function of truth. Having said that, it is manifest to us that the inner may be the outer, were it not that it is so vitally important to behold, clearly and distinctly, the inner.

So what is, if I may say so, the big idea? We might assert, simply, the Spirit. The best creatures of the Lord have been trained towards this overt reality, that has been expounded by Protestant ex-theologians and ex-philosophers, to the ruin of probity and amity and catholicity, freedom, expression and gentleness! I insist nonetheless that the mystic body of the civilized world behooves to console the one or the other in the growth of this respect, this sensibility of righteousness and consideration, in which the Inner Light shines. The nations of the Earth may raise the flag of mysticism, of spirituality, of sacred ritual, in the darkness of their despair, and move tenaciously towards new plateaus of love and hatred, of obsession and capitulation, as long as they don't lose themselves in this new mission, this new foray in the unknown. For we know, as well as anyone could, our commission is nothing more or less than an exodus, away from the Old World and into the New, since we have seen the miraculous paths and settlements of this wild Frontier. So I will say: laugh and be happy. Dour stuff that overcomes us is nothing to the sage. The learned deliberations of the scholars and the bookpersons are immaterial to the knight of faith, whose every decision is harnessed by the insight into the Biblical data, the knowing of the news. In other words, we can stabilize ourselves, not in character, or morals, but in our intellect, in what we have done, not to know, not to learn, but to do it again, to rehearse our part in the play of the great King, so that we can really say: I lived.

I have avoided to tackle the issue head-on, but now I will grapple with it immediately: to be quite frank, our dearest ideologies, our deepest cultural adoptions, are little more than masquerades that we put on, to feel at ease in our cultural, social and psychological environment. What does that mean? Concretely, it indicates that, no matter what gurus may do to make it seem otherwise, nothing in our identity is a matter of life and death. Truly, one may even wonder what an identity really is. The philosopher David Hume actually postulated that when he searched himself, he could not find anything resembling a "self", no matter how hard he tried. It may, as a result, seem rather self-serving to pontificate about one's beliefs, knowing full well that he has just appropriated them, through decades of spiritual searching, or of introspection, or through any other mechanism of self-assertion or self-revelation, without actually experiencing their validity in a universal and apodictic manner; and thus we can fully sympathize with people who think that theology is a worthless enterprise, and personal philosophies, that have to do with grand visions of how we ought to behave, are frivolous. One might think, in his reasonableness, that the only thing worth discussing in a serious, objective setting is natural science, or, if that is too high-flown, mathematics. The ancient Greeks actually inclined towards such a situation: the original meaning of "school" had to do with researching geometrical propositions in one's spare time, although it is also the case that the ancient Greeks and Romans defined school as idle conversation they held when they reclined together in their houses. Still, the intellectual world of the classical person was built up from simple topics like grammar and oratory, and did only in special occasions ascend into speculative topics of a purely theoretical nature. I will maintain, in any event, that human beings can find tangible means by which to solidify their attachment to culture, and in this way they will actually become paragons of that complete and wise manner of life that used to be the topic of songs. We can grow in wisdom and character if we just apply ourselves, and this quiet process, which can occur to us as both study and sport, has value, even though we do not find this value in forests and canyons, palaces and libraries and cities and countryside. People may learn facts and sophistries about themselves, but in the end, the deep wiseperson will uncover not per se the grand prestige of dogma, but the refined glamour of style, that truly convokes our existence. Can we, irrespectively, achieve material decorum in the vast theatre play of life? Or, casting decorum aside, significance? But there is, presumably, no material significance: only spiritual. Which points us back to the arena of religion, but I will not assert that religion is the answer, but it is an answer, and we don’t need to make that smaller than it is. People may find their own answers - that much is true, but the constellation of answers out there is worthwhile too: we need only believe in it.

[newagesurvivalist]

It makes sense to be a bit humble

The societies of our continent are, for the most part, divided between monarchies and republics. However, all of them have a democratic system in a fully developed sense. The Greek philosopher Aristotle categorized nations in three kinds, aristocracies, oligarchies and democracies. We often still speak about an aristocracy, for the simple reason that there is still a dominant upper-class. A truly blue-blooded elite is not necessarily the norm anymore in our world, but it is all a matter of interpretation. Obviously, people organise themselves into cliques, and these will grow into various breeds.

It seems to me that there is nothing more solemn than a complete loyalty to a king. The king represent both the representation of divine authority in this world as the rule of law in the land. These two elements, God and law, are the true benefits of mankind. If you ask me, the human race is ennobled only to the extent that he submits and operates according to some function of law, and he is glorious only to the extent that he participates in the glory of the Creator. When we see how men seek blindly for things “to die for” - hedonism, art, consanguinity or even anarchy - we can only giggle to ourselves when we realize the monolithic augustness of the constitutional state. Be that as it may, when we study the world’s constitutions, we are revealed a stout lack of higher values. In a way, the older law systems gave the people a clearer sense of their place in the world than the contemporary ones. But to deny people a constitution is to deny them self-availment: even Aristotle said that all people should be free, as far as possible; and to deny people independence, the very credential of maturity, is to keep them locked in the proverbial cave of Plato, to watch the shadows of the world rather than the world itself.

The best example of maturity is the theme of redemption. We find this even in the Bible. Jesus spoke of the prodigal son, who was welcomed back by his father, for in his return he became truly human.

[newagesurvivalist]

Unsettled

As time goes by, I learn more and more that there is nothing worthwhile about reflection. I do have the opportunity to live in placidity, but in my feeling, there is no rest, no respite. We sit in silence, but in time there is no turn to passion, no upgrade from the endless struggle.

I see, that there is a tremendous degree of officiality in the vicissitudes of history. Wise men, who have done a variety of university programs, conduct with eagerness composed hiatuses of librarianism and architecture; but the work is left undone. So, wisely, we occur a variety of mystical gentlemen, who have done what they can to suppose discord against the liminality of time: yet good men will stand resolutely against the combat of the heroes, who have erected an eternal nation out of the mud. Who can institute a line of defense against the growing tide? Who can muster exigency against the mystery of loneliness? Only the King.

I have not really seen a thing of what is necessarily the case in resplendent figures of notice, but a wise man may forego the vicissitudes of history and summon all his power to transgress some higher power. I assert there is a linearity of commandment that sets figurines into orbit, where only liminality remains. However, some goodness in the vicinity of combat certain attacks the greatness of temporal power, and the religious mindset of men and women certainly collects a vindication in the progress of condescension. So, in the final summary, a close digression from the confines of trust goes into madness, and great thinking and commandment lingers with some part in the civility of justice and temperance. Therefore, I commend my spirit into the hands of the pristine Lord who built the store of reminiscence and the liberty of mysticism is real in the deepest recess of man's astuteness. I, thusly, reprimand the commodore of vindication. That, truly, is the homecoming of the best men who want there to be peace in the land. The leadership of the restricted heroes goes on until the very fine end of supremacy, and our detriment is kept in close Biblicalness, now that there is freedom in our city. Hallelujah! The time of peace and faith has finally arrived in our province.

[newagesurvivalist]

The quick and the dead

When your daydream ends, I find a deeper daydream in which I am not myself, but just another version of our session together. I do not wish to continue down the road of longing, but all that remains for me to do in this vast predicament is to celebrate it: the longing, the enamorment.

In The End of History and the Last Man, Francis Fukuyama proposes that history no longer continues in any kind of progress. All that there was to expect from history, as a progression, had been fulfilled. I harbour this, as your love harbours me. You died for me, and I am waiting for your return. In this endless cycle, we see, indeed, no improvement: but history has gotten worse, not better.

I was listening to the composition "Bryce" by Takemitsu. It was a lot like his composition "Umi e", which means To the sea. Indeed, Takemitsu developed the theory of the Sea of Tonality, which was quite remarkable. Rather than drift through the vacuum of dodecaphonic dryness, Takemitsu endeavoured to immerse himself in tonality, like a bird traveling from one coast to the other. However, we see in the man's work a real ardour, and yet at the same time, a kind of eternal poise that cannot be understated. It is the dream of the man of war, the romantic knight or the Aztec jaguar fighter. Who is truly ready for a world in conflict? Who can stand his ground, or risk his life? Such things are beyond understanding, yet in truth we can see such a personage waiting for us in the sacred precincts of Rome, the gardens of Babylon and the rude campfires of prehistoric China. Somewhere, somehow, the rigors of war have been placed on the head of the one true king, who has ever housed in the city on the hill, and the world community has contemplated and worshipped that one constant in the universe: order.

Unfortunately, that doesn't make sense. I have wished with great earnestness for the coming of a new age, that would somehow end this weakling suffering that is the fate of men who do not wish to subscribe to the story of the old men. Be that as it may, I suppose there is a concept in store for the men who build urbanity in the rails of existence, so perhaps there is an inkling of rectitude remaining. However, I have moved around this form of reasoning endlessly, and I have not found any remainder. So, I admonish thee with great urgency: grieve!

[newagesurvivalist]

Philology: an essay

There is much in the world that we do not understand. Language, for all its day to day usage, is certainly mystical, but if we truly don’t understand it, that is another matter.

Maybe there will be a great many things that we yet have to uncover. However, we do not really know. In the vast expanse of space and time, only freedom is relevant; and when we do something, sooner or later, we find the absolute truth. I daresay, maybe all there is to life is simply sitting around and hoping for distraction from our woes. Ah well, I don’t really have terrific woes. All I am saying is that we undertake a large variety of businesses against the test of time, and it is all good, when something is achieved, but in the constellation of being and time, there is only steadiness.

Freedom. When it is dissected, surely, it is that word that comes from the word for friend, or nobility. I have really not found a trajectory of meaning that really connects to the process. Verily, there is only the continuity of linguistic space that truly hands us the keys to the wonderland that is criticism, or higher criticism. Nevertheless, our labours in the field of conjunction and knowledge are vague. Only a redress of woes may follow; our work is cut out for us: we truly wish only the best for our fellows, and it is a lovely jamboree when we assert verisimilitude and sophistication in the corridors of liberality, which is a form of tenacity.

I do not suppose there is a kind of work that purveys the system of logic and time that we transgress. In the luminosity of the Word, our sole responsibility is to continue down the road - the Way - that is encapsulated in science and justice. Therefore, combat, with the symptomatics of jurisprudence, are caught in the firm bind, that only allows us to sustain our parade, in justice, against the animals who lead us down a dark road, because there is only acuity.

I have really seen there may be dozens of hopes and glories in the confines of time. Yet I do not suppose there will be much extracted from it. In the liminal space that is occupied by the men of command, a resolution of disarray happens and supports the glory of the Lord; unfortunately, the endless search for hope is cut short by automatic friendships that we have never before seen, and will never extricate from the process. In this manner, like men cut loose from authority, we search feverishly for the outcome of computation, but never find it. Why, it is disgraceful.

At the same time, the vicissitudes of history give us a notion as to why people use commands to guide us. Truly, there is only the rubric of strategy. When we convene, indeed, or stand alert to be conscious of some liberty, ludicrous demands are put to the fore, and liminal fiends of the end of the Earth join us in the fight for equality. So, when all is said and done, revolutionary action becomes not only a possibility, but a resource for goodness. That is all very well. I will leave you then with the promise of a new activism, a engagement that sets the wide world in order and completes us in our variegated psychology, so that, in the ultimate confrontation with God and Kingdom, there may a resolute resolution for the liberation of the consummate world, in which the masterful tinkerers of the new world order desperately hide their faces. In other words, I approve the course we must take. I disclose meritorious happenstances. When listlessness becomes confidence, a high tide may carry us over the city walls of the city of Hell, and the deliverance will come. If we just believe, there will be deliverance.

[newagesurvivalist]

Combat

A man may do a variety of things. In his head, he has to move against dangerous foes, and therefore, obliterate dangerous elements: first and foremost, his own depravity. In the universe, certainly there are many deep dark secrets, but only a handful of misters can move firmly in the direction of rectitude and retention - so, in the end, the bliss we feel is nothing; it is just a mirage.

In the course of life, we are situated in an especially auspicious way between the dangers of impulsive action and attachment. Such elements, which are directly institutional in the liberal conception of existence, can immediately sequester us in mighty ways and thusly, give us a practical calling. In this manner, certainly, there becomes visible a kind of restitution in a fashion, that makes the truth manifest: in fact, there is, truly, a meaningful truth in harmony, or, in a clearer word, decorum.

Messages come in from complicated aspects of the spiritual world - this, for that reason, is the constituent of normal behavior - whatever is there, continuing in virtual transgressions against an overt or literal source.

My ideal is, in the end, to sustain a mighty conflagration in segments of spiritual action. I see, in this wise, a collateral constitution of benign particularities that can, or should, reveal to us the paradigms of active system; and such, in effect, is what we dream about in the natural consignment of liberty: a statement, for the total, that makes us of course men. Nevertheless, in our villainy there may be contours of a new order that definitely strikes us as odd and accomplished, even though there may be signs, in the final summary, that quell any hope of cohering the levitation of sinister forces in principle. Such things, it is true, desperately haunt us, but a extrication may follow from this debacle that might, possibly, set the devil loose.

[newagesurvivalist]

Everything

The way we are is limited by our practical relationship to Being. However, there will always be questions, always be elements that cannot be adequately explained by logical analysis. In other words, we have to open our minds to possibilities that have nothing to do with the vestiges of sanity and piety. Who I am is an abstract question that puts us under scrutiny. When terrible things happen, only our direct interaction with the facts can save us from going lost in the endless expanse of normality and whimsicality. I may do something, but it will always alert us to some terrible situation, and distress us: this is true apoplexy.

When we are made aware of, indeed, disorders, we are also made aware of a version of conduct, that inheres in our soul and defines what we are. In other words, what might be considered a disorder may, in actuality, be a form of being, a lifeform or disposition. In this constant flurry, wisdom decides our actions; at the same time, a whole array of habits, opinions and methods are included in this vast temperament that fills our life, somehow, with experiences, apprehensions and convictions. When we do something, everything is moved away from the radiant center, and views, of chastity and probity, are transported to the villa of common sense and tranquility: in this wise, our cameraderie, in wistfulness, becomes a torrentous ability.

In the quietude of structure, meanings from long ago become apparent to the eye. In the endless march of destruction and boldness, our vestiges of synergy are made actual (and therefore carnal). But the feelings of cameraderie subsist: as time goes by, horrendous feelings overpower us and dissect us. Problematic as things are, they keep surprising us and in this manner, they make us want to break out of our cages. I will venture to say that there is certainly a spectrum of effects that dole out immediate fractions on the capacity of propriety and destitution; nevertheless, no one may purport the constigation of creative amenities: the purpose of ordinariness, in this strange vision, surrounds the liberality of justice and allegiance, and so, in the last analysis, extricates us from contact and engagement.

[newagesurvivalist]

On the situation

In times of peace, prepare for war. Be prepared: certainly a thing we ought to regard with the utmost respect. Frankly, it seems we are all just preparing for our fifteen minutes of fame; and then our lives are just cascades of fixtures; in fact, our lot is not to do things, but to sit around and waste away. Yes, I play chess. But I am not a comedian. My business is to occupy myself in such a way as to make my time pleasant, but the things that are on my way have no use. I am stuck in a wicked game, where there is only noise and clamour. I worship the television, like anybody else, but I don't watch it that much, just like a devout Christian might shy away from attending church service because he has become disgruntled with the institute of the church. Oh dear, how mightily is our vain eagerness for fixture! But in the intercourse of life, there cannot be real fixture: there can only be fulfillment, satisfaction - when one truly realizes that one has done enough for some time, and can rest on his laurels. That is the best we can hope for; and to prepare, again, for the future. I discussed at a certain point in time that for many people, work is only for vacation; and that makes sense, perhaps; but in truth, our labour is also a kind of reward, because we have secured for ourselves a station in life, and that is a good thing. So in fact, I daresay I am a bit anti-social. I just live free from responsibility: however, in life there are many little tasks that we do need to accomplish, but this is not truly true, we only sit around and waste our time. We have to work with a distinct desire to make the most our time, but we do see that in the grand totality of things, oftentimes our predicament is simply to rehearse the constant labour of life - and that is truly the reward of life, to have the option to work, and it is more rare than we would like to admit.

[newagesurvivalist]

For the benefit of mankind

In the constancy of the universe, terrible events haunt us at every turn and we cannot make sense of the continuity of liberal events. However, when we encounter terrific events, in the course of things something may be done about the tremendous effect of crazy meandering, and in this wise, beauty becomes available to the profound masses.

The truth is I have regarded the liberty of continuous events with contrivance and knowledge, but in the grand scheme of things, we cannot regard any denomination with accordance and direction. In the totality of theology, and in the enumeration of pure regard, a notion of liberty may arise out of context and knowledge, and thereby a continuity of knowledge may occur in the variability of common knowledge; and so, in our constant fight against tooth decay, the villainy of preponderance becomes, in truth, a reminder of the endless facade of contrast, and so we cannot see the eventuality of propriety; and our work in life is cut short by contorted reminders of distortion and connection, and in fact our constant application of true principles is constrained, because in our flight from construction, nothing is kept: and thus, the comportment of displacement is automatically reconnected to resurging involvement - and we cannot see the proper regard in which things are connected, and so, in that final reflection, the continuity of combative energy is let go so that the great majority can support vehemence against the policemen of the sizeable state that only knows its own in vehement rebukes against the comportment of social work and tribulation. In this way, we cannot regard simplicity with hard work, because the validity of legitimacy is undercut by corridors of repercussion, and someone may stand firm in this proper regard, and know nothing. Despite this, however, a community may dawn one day which will give us a real conviction in condonement, and the king of the old world can certainly, one day, report back to his commander the lights of the enlightenment, and the eternal emperor of context and resourcefulness can certainly connect viability to destruction. A notion will arise in the chasms of society that can, in a certain stage of development, set men and women on a course to the other side of the world. In that fashion, friction may occur in the occurence of liberty that will, perhaps, constitute a vehement indictment of the required sensibility that makes us feel the civilization of the vendetta that haunts the paladins of the problematic urbanity in the empire of the retortment, although nobody can actually send the gladiators of the old world back to the colonial-era purpose in which mere kings were oppressed by the viability of the Lord at some point and could no longer strenghten the ties of mankind to liberty at a certain moment. In other words, we really don't appreciate reconstruction in the valiance of hope.

[newagesurvivalist]

The days of turbulence

I am full of strange ideas that have nothing to do with the constitution of reality and the origination of incredible things. When we see essences form and alter through time our observance of stones and structures is automatically the same as it ever was; however, confines of pure authority resurface in the construction of actual things and this gives us a intrepid resolve. The liberty of dispicability is contrived and the significance of structures is absurd, but we hold out in systematic recoil in which ordinary things do linger and repose. Things, encountered in symbolic authority, mean whatever they mean to the combatings of resolute glory, but our commencement is liberal in its actual definition, and we undertake what is clear in commanderies of visceral struggle. Therefore, our practice is confounded in the pressure of liminality, and the construction of pure time is set in stone and we no longer gather it; nevertheless, we may take up a notion of entreatment when prowess is displayed; and our notion of gravity is ardently upset in profound swathes of misery, and we do not appreciate the limitation of derangement, wherein disprizement lies. When we do fight back against the horrors of everlasting glory, our disdain is connected to the flying remonstrances of duplicitous action, and the property of dimensionality goes directly into the face of propriety and reason; besides this, there is no continuing pressure against the cotery of horrible inaction and our revolution cannot keep up its consulation against the men of the final world, who have a say in the becoming of the eventual misery we inhabit; but even as things fly around and make sense to the bribery of dispicable horror, the promise of action goes on in comical operations that have no meaning to the lord of the eventual world. I do what I can to provoke the lord of the world into extraordinary situations, but the man of action may deplore and dissuade the maniacs of the proper act of oversight. So, in other words, the contuity of space and time is fallible, and only our heroism can save us from the vain problems of existence.

[newagesurvivalist]

Out there

I have seen a lot of strange things, but in the end, there is no consolation in the endless cascade of things: we want to see the world for what it is, but there is no essence in the general trajectory of things, and nobody needs the end of the world to come at any point: we just want the ordinary flow of life to continue in generality, and this happiness is silly. But, the hope of the infinite as we know it is supernatural, and the liberties we take with ordinary things are excellent. However, in the vast totality of things, there will never be conclusiveness. Nobody cares about the wise notions of the past and everybody wants to be a limitless opponent towards the existenceless liberty, which is going nowhere and cannot support any section of the eternity of things, because there is only madness in our goings on and we want to do something to recoil mightily against the majority of the known world: and even as we say that, we are stuck in the repartee of sure-fire direction against the madness of contrition, and the lordliness of being is set in stone against nothingness, and no one wants to occur in this centrality, because he is a meaningless company man and wants the world to go into a cardiac arrest. I will say, though, that we can submit corridors of distinction into contrasts and thereby arrive meticulously at the hope of mankind: verily, he just wants to combat endless restorations when he builds divine operations, because he can do whatever he wants to do, and the matriculation of the combat going on in the background can never be re-imagined in this endless charade in which the ordinary man is caught. Despite this, he may be able to connect vigorously with the ablative contours of the invisible world, and thereby make the man of action sensible to the majority of the signs, that shall allow the lord of the metropolis to decide on what is truly there; and so, he shall do what he can do and then, overcome the obstacles between him and glory. There will be peace.

[newagesurvivalist]

To do

We cannot do anything in any proper sense. The ideas that we stumble upon are idiotic and ludicrous, but ordinary thing may turn out to be excellent. The endless facade of deranged knowledge is visible in time, but we, sooner or later, become entangled in diseased entities which have nothing to do with meaning, and there is no direction in the nonsense of endless life.

Although we may see there is a lot to be done, in the end we cannot quite become logical in any direct meaningful visibility. Our endless thought goes nowhere, and we are endlessly stuck in the sounds of knowledge: and even though we really want to make sense of the ordinary things that happen, our power is such that we cannot quite taste the strange feelings that we have always noticed; and in our time we lose track of the ordinary affairs that we have often encountered, because there is no clear discovery in the fundamental arrangement of meaning and identity, and we are certainly stuck in madness, because there is something okay about the derangement of the senses, and our feeling is endless in its meaning and we do actually attempt a real deal in the dealings of astute reprimanding. The contours of ordinality are found in meaning, and our context is rearranged in madness, because there has to be some end to the flying arrangement of liberty; however, we cannot quite begin to fathom ordinary affairs and we lose what little is left of the restructuring of visibility because we really want to make something out of the liberality of creative life, and deplorement is nothing to the original man of action: and he really wants to create the liminalities of normal action, but he loses what little he knows and he has to take charge of the ordinary predicaments against strangeness and deliberation: but the meaningful actor can build an endless destruction in the contours of true society, and the king can make a true attempt to dislodge the vehicles of true action, and thereby reconstitute the ordinariness of reality, and he really loses order in that moment and he can no longer deny the compost-heap of the endless repercussions of remembrance. In the endlessness of pure time, restructure of the manliness in time is no longer found again, because we can no longer see the contours of true work, and the luminaries of discovery make what little sense there is of the arbitrations of the true hero of mankind, the president of the celestial republic, the king of the old kingdom: and in this fashion, the madnesses of deliberation are cast aside, and we see, in the last analysis, a grand scheme of things in which reason is secured.

I definitely want the composition of liberality to be contained in the clippings of automatic ideosyncrasy, but the creator of the new world order is doing what he can to amount to something, and he really wants to do his best and change the course of history - there has to be a little bit of condescension in the corridors of the parliament of heroes where only the best of us hide and seek the creators of time and space, and there has to be condescension I repeat, because the nothingness of space and time narrowly continues into the madness of ordinary space and time, and the kings of repercussion do what they can to make the world a better place. However, because there can never be deliverance from the simplicity of kingly remonstration, the mathematical essence of the main syntagma of control is now, finally, set in stone to administer to the lepers and the old men a semblance of mystery, when resolutions are finally kept and the commanders of the royal army can see results originating in the flamboyancy of nothingness, because we will (at some point) discover a luminosity that will certainly overpower us, and then we will be content.

[newagesurvivalist]

I am what I am

The world is a dangerous place. People undertake a variety of actions and make a great deal of plans. But, we don't know what anything really means; we are swept up in the ebb and flow of business and politics, and at no point are we ever solidly at rest - calm, and under control. Everything is insane; however, there will be moments in which we are tested, and in these moments dignity of character will be of the utmost importance. What I want to do is philosophize for while, to understand and expound upon the values that make our lives worth living; and furthermore to state the obvious, so as to make us aware of that unchanging and indomitable law of nature that dominates our doings. Finally, I wish to connect this to that great truth of life: that the goal of life is to make a living, a saying from Kierkegaard.

First of all, there is a value in life that has been quothed by the ancient Greeks over and over: that the greatest wisdom is to know oneself. This has been interpreted to mean: to know one's measure. However, I feel this is a kind of inappropriate interpretation of it. For since, we see that it is really a practical dictum. A man is then said to be able to do whatever he wants, if he knows himself to be in some way limited; but I see that a man needs to know many more things, such as where his talents lie and what he likes to do, and how strong he is under duress and what he aspires for: these are continuously suppressing notions, that make one reconsider his entire world-view. On the contrary, there is even a consideration from the Orient, where Master Tsu says that one must know himself in war. "Know oneself, know one's enemy." These are similarly weighty considerations, because in truth it seems it is all too easy to submit to the old rule that to measure something is to know it. We ought to keep rethinking the old systems of morality, and thereby begin to understand that it is, in fact, to know one's quality, what makes a man truly strong: for if he knows he is eminently gifted, he need not worry about challenges, but if he is handicapped, he must certainly know how to compensate for these faults. That is enough on the first value.

On the second point, I'd wish to think again on the problem of the One and the Many. Spiritual teachers have stressed, especially in India, that the One is actually the Godhead, and permeates the entire universe in a kind of caleidoscopic way; and everything that exists, exists actually only as God, and has no meaning outside of its divinity: the famous adage "That art thou." Now we see that this is fundamentally a social notion. We tend to see it as important that one man, one vision, is superior to confused and manifold ones. So it is in fact a certainty, that the righteousness of the enlightened despot's vision is found in all layers of social reform, and the best men all agree on who should rule, and by extension, what politic is best for society. This idea, even, of "one world", in which every little villager is just a small cog in the immense harmony of the world, is a potent notion, that influences many a reformer or prophet. But what is going on is that individuals can decide for themselves what to do and what to desire, and they believe in the end in the religion that most aligns with their feeling of home and hearth, and the superiority of this tribe over some other. Therefore, I will say that our search for a perfect quintessence that somehow allows us be united with God in some greater consciousness, is really just the dream of a technocratic state, in which no work is done, but all are under the control of some deranged genius. In this way, we should remember that the thou art that, or all is one paradigm is in fact an admonishment, not to search for the inner workings of all specimens, but nothing less or more than the hope for honest labour, in a just and fair, well-governed state. I leave it at that, and move on to the next point.

For the third subject of consideration, I will, finally, discuss the idea of authenticity, or self-possession. In a memoir I tried to write, I settled on this term as the principal criterium for my own success in terms of mental and ecological health. Self-possession, then, is really the playing of one's own part, rather than someone else's, on the theatre of life: the beholding of the essence, or perhaps we might say God again. Nota bene, that this Godhead is not the God of the Indians, that we can know and that knows us and that unites wisdom and desire in one ultimate moment of peace and equanimity. This, rather, is the God of Judeo-Christian heritage, that was uplifted by Jesus and then made the arbiter of good and evil, and shows us what is perfect in us and the only, spiritual goal in life that is honest compared too all debauched goals that the world offers us. In other words, a man is not truly himself, unless he has, as Christ says, denied himself, and become a servant of the immortal God. I will add that it is in fact one's function to be at the disposal of the machine of the Kingdom, but it is, of course, not a machine in the data-driven, computational sense of a robot or calculator, but rather, truly, a clock such as the universe itself is, presided by the Great King. In other words, a man is not so much expected to be a cog, again, in this great machine, but rather to be responsible, to be an agent of the working order of the universe that is presided by the Lord, in which constant faith in the wisdom of the Word is logical, lucrative and adequate for human satisfaction in this great system of trade and conflict that dominates over the wishes of his pagan heart. In summary, a man must be himself, and act as himself, that is to say revel in the glory of God as a function of God's immortal Will, that permeates everything; so, simply put, he must appreciate the gifts God has given him, and use them for the completion of his designs. That is the ground of self-action, or self-responsibility. With that, I end by disquisition.

Now what is clearly going on is that man is never in charge of his life, but always moving after the goals of mightier men. Tragic as that may seem, I daresay this gives some life to his otherwise static existence. It is lonely at the top. I am not saying a man should desire for having a boss, but it is certainly a dynamic that gives weight to his own meaning, for there is no greater rulership than to serve the state. When this state is actively embodied in some social fact, such as a king, that might be excellent for us. It is the most satisfactory thing in life to have things be as they are thought to be when there is hope, and in this sense, Empire is the true fulfillment of hope, and its most solemn expression. For all that, Empire continues to exploit and demean people in their struggle for recognition, but we cannot act as if it is all right that the rich get richer in laissez-faire systems of wealth-accretion. I don't know anything about economics, but I will say that there is no virtue in material wealth-hoarding and banking, and these seem to be the pillars of the American system; and it is opposed to the radical Empire that I fantasize about. There must be social change for emancipation to be realized in a fettered world. On the other hand, it would seem that the few people still capable of making the world worthy and dignified are, in fact, paralysed by systems of wealth-accretion. In fine, we must place power back in the hands of the aristocracy. Then there may be some relief from the confusion and empty money-mongering that we see on Earth today.

Now we may wish to keep things as they are. Our lives seem relatively free, and we can do whatever we want and there is no immediate oppression we have to cope with. We can choose whatever job we like and do it, and get a large degree of satisfaction from that - because, so it seems, we get to do something that contributes to the continued and increasing wellfare of all of mankind. But is that really true? It seems to me that in what we have discussed today it really is unfair for us to expect that we will ever get peace on Earth in this sallow, meaningless treadmill in which we are forcing ourselves. For us finite beings, with finite capacities, the only things we can hope for in life is to be part of some greater purpose under the heavens. Although there is no truly righteous man to be found in the cities of the West, we dream nevertheless of some more perfect or generous organization that truly works for the improvement of the human lot in life. I don't know what is truly necessary for a man to live life in peace and reward, but frankly the only thing that we see on the horizon is disaster. Yet there might be some resolution we can make, in our finitude, that will allow us to make the start for a more meaningful, more harmonious world.

I cannot answer that question. I am not a spiritual master. But I have said much today and I wish to conclude in a happy and optimistic fashion, so that we may look to the next day with a degree of tranquility. - It seems then that the current world is broken, but the values from the past still speak to us, and we may be able to unite them somehow in a virtuous system. I daresay that is the rallying cry for the new spirituality: to translate philosophies built around antiquated values, and then make them work in a modern, medically sound system of virtue, that people can work towards. Maybe there will be moments in which some appeal to the heavens will return in common parlance, and that is only natural. Nevertheless, I think that men should strive to comport themselves in this grand system of competing entrepeneurs that we call modern society, and do what they can to make the world make sense again. Because to me it seems that we have not managed to realize stoic values, and are now adrift, and we need new system of knowledge, but in the modern spirituality, knowledge can no longer be separated from politics, and we must somehow translate terrific notions from the past into everlasting, durable values that have some connection to the horror of statecraft. In the end, all that matters is that a man can look himself in the mirror and can sleep at night, and I think that only self-reflection can help in this regard. So long.

[newagesurvivalist]

Office buildings

Life is swift. We encounter the terrible richness of office, when we see that we can truly make sense of the life we undergo. The hyperactive requirement for mechanical logic is certainly just a flutter of the endless goings on of weakness; and everybody wants to be on time, to rescue the royalty. Someone may see that there is truly a consistent hope for ordinary things, but they lie in insane stances in which there is certainly no real deliverance: and everything is just a resonance of the visibility of the incurrings of liberty. So, in fact, we just hang around the misery of life. We do not achieve real holiness: it is all ridiculous.

A man may believe that his method of speaking is exclusive somehow; that his station is reserved to the highest of halls, and that he is free somehow of the constraints of, what we might call, convention (or custom). We can save time, but in the end one of the premier responsibilities of life is to truly reap the rewards of his limited life - truly, we see there is a real meaning to the word "travail" which is harnessing the consistency of real philosophy. Truly, the purpose of participation in society lies in the magnificent atonement we discover in love and devotion; and these are sincerely the promises of actual reform and detail. Exalted places will be attended by the resplendent hero of the old days. There will be adequacy in endless toil, but what we do realize is that there is really no coherent meaning to the endlessness of work - because work is just another form of devotion, and we subscribe in fact to the true liturgical procession of liberal life. Verily, society is operated by the wise men or the learned men, but in the end we see that individuals have to apply themselves if they are to be truly in control of their lives; truly, this is what it means to have agency. We must truly "travail" (I deem this to be the truly noble aspect of human existence) but then there is verily that thing we may call "employment" or "pliance", from the verb "to ply"; or perhaps we should just call it, indeed, "play", in this rightly theological sense.

There is a great amount of things we may see. In visceral life, there might be events happening. Around the time we get down to making sense of things, there might be results coming forth from the darkness. Our work is meaningless. But I will say there is a lot of fun to be had in little deeds. We can restore the terrific flow of the endless cascade of disasters, if we just take something up - and there will be, in fact, this constant dynamic of war and peace, in which we are taken up (in other words, everything may be a waste of time, but the best things in life may spring up out of the horror of life and then suddenly give us real focus and, what we might call, a sense of harmony or purpose - direction - and so we will be happy for a time: as they say, you can't buy a thrill.)

Therefore, I gather it is proper to refer to this kind of stirring "plightment". Here we have a useful category, and I would oppose it to mere "conversation", or "turning around."

There will be endless remonstrances in the protestance against injustice and egotism, but someone may free us from lethargy and truly send us on our way. Most people shy away from responsibility, but they relish in feeling important. Nobody sees himself as an introvert, but everyone wants to be an exact person. In other words, the new coming of the old world, the resurgence will happen and it will purify all of us.

[newagesurvivalist]

Chancelleries of scholarship

Authorities instill in us a distinct sense of admiration, perhaps, for the parade of life in which we each have a clever function: this is the nature of one's occupation - that he can move continuously to parade around in some general sense and realize his objectives, but still fashion a destiny out of the endless ruins of the past civilizations. We all have certain values of propriety, but what we see most of all is that the proper men and women of history build their legacy out of the truly spiritual struggle with the End, which is ever coming on; so, in this wise, we are capable only of ordinary actions towards the purpose of life, and we cannot see release from the traditional attitude in which wise men have educated us, or something - and so, we continue to ply our trade or reveal some deeper truth about life in gestures of mastery; things that are strong, but not essential. The fact is that we do have some kind of calling in the general profession of life; or rather, we aim towards some better kind of development, consisting of concerted projects, constantly instigated to defeat the mad elements that rail against the august order (which is not an order but merely a kind of anthem, or monument). We can move strenuously to mad locations in our minds - mad topics - and yet not get to that point where we can loiter forever to get the true spiritual creation ready; a fact proving we are still barbarians... or sycophants. Nevertheless, I will say that we can sing and dance until the breaking of the world.

We do many things, but there is a lot of strangeness in visceral temporizations. Good simplicity can actually aid us in liberty, but we may lose the assertivity of real damage. Actually, I spend so much time doing what is actually the case, that something may result out of detail-based reflection, but our kindness is only the restriction of disproportionate activity. The restriction will aid us: but the hallucination of freedom must not be underestimated, since all things are unknown.

Art and work are closely related. We see that a man can only have a distinct profession if he makes his work count on every corner. However, his wishes to make the world a better place lack some kind of meaningful entertainment, and we don't succeed in life. We must make the most of life. The thing is that there is so much under the sun that we do not yet get. A good man can power through the limits of the ordinary world and create paper conclusions that force through the juridical attenuations that will one day make the future of mankind manifest. The constant pressure of the possibility for freedom is a thing; truly, here we see the promise of capacity which is situated in our race, because we are just the oldest sect in the world. And there may be contrasted refutations in the harbour of our deepest desire. The strange thing in our deep cave under the surface of the Earth is that there is truly a moment where we can admire the contours of the better Earth where the wanderers of the old world still linger and we make sense of the compassionate clamour; here, our horror hides and we still must elucidate the qualities of the best empire that thought could bring forth in the consideration of the life of us; the thing determining our wretchedness in opposition to the fortunate rebuttal of the clang and pounding of war, but there will one day be peace of mind. Confucius must certainly wait for us in some area of the eternal world. The truely gentlemanly acquiescence. Besides this, I have no real faith, beyond the things that we expect, because there is always a great deal to expect for the life of us. So, in a nutshell, terrific events are waiting everywhere in this world around the buildings we built, and the street ever extends into the great beyond. The great structures of liberty and the liberal arts have given us only sorrow, as Ecclesiastes said: the more knowledge, the more grief. But in reality, there is a liberation from the ignorance. Truly, we shall achieve serenity in the gardens of Babylon or the colosseum. There will be some kind of expert attitude that we can adopt: truly, we can learn this from history, for the great kings of time watch over the common people forever. The true condescension of combat-situations does result in compassion, and so we can expect great things from politics in the future, but the question is, who will be deemed worthy? Will there be literal heroes? We have seen that the greatest men galvanized endless masses of wretches who are now considered the most dignified people in history. What will the future hold? Some kind of anarchism? I do think that we shall see a certain sacrality coming to surround the discipline of philosophy, because in fact we do see that people seem to be entirely unscrupulous people, but the slow march of ideas and scholarship continues. The cosmopoeia of liberal proportions, where liberty lies, is the governing pension of the truly proper life.

It seems during our lives we can make a vast variety of choices. Every day is a cornucopia of possibilities. However, in the course of our lives we rarely really have control. Most of our time is spend searching for food, or putting our house in order. In this way, we are confronted by a terrible state of affairs. We have to face the day. We make choices all the time. Once we have made the choice, is there any way that remains for us to carry out our task? It just happens on auto-pilot. Sartre said: we are our decisions. Some decisions we make in the here and now; others we have made long ago. Am I on auto-pilot now? Yes, partially: I have decided to do something; I have decided on a methodology: there's nothing more to be done. I can, if the moment allows for it, focus on future events; or I can just wait for that moment to arise. This is the process of decision-making that we have to understand. Without this understanding, there is no equanimity. I can make decisions beforehand; I still have to decide in the moment itself. When we philosophize, there might be a predicament where we dwell on a thought. Then we should simply stick to the plan. There is no philosophy outside of communication; and communication is life. When we articulate a simple position, our compassion may overflow in some final song, but the chancellery of compassion is a true sign-post of the endless labour of the state - verily, of a kind of overzealotry, that shall be fatal to the subject in the last analysis. I can set forth a disposition in the doctrine of political fervour, but ultimately the best men do only what is humble and kind.

I see the ordinary things happening all the time. I really think the future is coming on, but a reflection might flow out of our focus, and so we sit quietly: truly, remission is still a predicament of liveliness, and our finitude will be overtaken by our justice.

[newagesurvivalist]

Jolly capability

The art of the creative is certainly hard; or, if anything else, it is unusual. We can do so many things in life, but the great acts of life lie somewhere in the pedestalled vocations of life, which are just ritualistic repetitions of some deep-seated human need. We are turning and turning in the widening gyre: our life is entirely unpredicteble - indeed, we grasp at straws, or we just seek to do whatever we wish to do - and nothing ever really happens in our world, but there might be, suddenly, a distaster, a calamity, for God's sake. And so we wearily return to our office or workshop, seeing that there is ever only the labour to be done, the toil and sweatful activity that determines our life. We are just a cog in the machine of state.

In work, we see there is a great of trial and error. We can remain stuck in a certain situation, or simply find ourselves confronted with the big blue emptiness of employment. We look for wisdom; this is indeed very hard to find: certainly, it is almost impossible to find. Most jobs have a clear, distinct function. But this function will perhaps also reveal something fundamental of the human condition to us. At the same time, we see that certain individuals have a profound place in history as conduits of the world-process. In economic history, they've tried to subvert all that, to display the world as a process of little people working together. Truly, the effects of leadership versus speculation, toil versus administration, truly makes it look like there is no rhyme at all to history. But we all have to somehow make it all go along fine, because we are all just clever figures; and the best thing in life is indeed to be happy in your work.

Nevertheless, there is the promise of learning. School is deemed the necessary location for young people, even though nothing taught in school really sticks in your mind. There might be things that are truly edifying to learn; namely, the things that will give you some kind of artistic viewpoint of life, but we find that there is nothing really artistic to anything that is done that makes any sense at any level, concrete or abstract; at which point we see that our purpose in life is probably to "make a living" as Kierkegaard said; yet, that is depressing somehow, because I don't see life that way. Verily, Schopenhauer said that we find out at death that we wasted our life, which is even worse to say, but when you think about it, you can specialize in any particular trade and it will still be used for evil ends, or it will just be vain. The worst thing about it all is the confusion in the world. It is true, we really do need a universal language.

The weirdest thing in existence is basically that we can see harmonic truth in the most blatantly trivial thing. And in the weirdest way, the institutions that we deem highest, healthcare, science, defense, culture, these things are altogether trivial in some crazy way, because all that matters in life is to live it, to experience a day of true insight, to ride into history and venture one's life-blood in something everyday, something eternal, which is something Jack Kerouac ruminates about. The great leaps forward in history of course came from people just hanging out and working together, or somehow seeing true class in their dignified colloquy. On the contrary, I will find there is that great liberty in raw emotion; and verily, there is upgrades in something that we cannot really set forth in normal things, because we cannot control astute intensity: the comings and goings of society are lost on us, because we do not allow ourselves to feel the passage of time. I suppose that would be why people prefer a life of crime to a life in the service of a company. I daresay it is still madness though. As Schopenhauer said, the point in life is not to see what has never been seen, but to think what has never been thought.

We are going to die and this is truly a frightening notion, but there will certainly be deliverance in the application of our skills, and to develop ourselves, to become cleverer, more adept men; and to join in society (to make ourselves useful) or to somehow become integrated in the fabric of society, that is to truly excel in our discipline: this is the essence of urbanized life. I don't know what we ought to do in normal situations, but we really do want to aid our fellow man in becoming better; to heal, to come to rest; verily, it is the human desire to perform above all else, to set an example, to make a difference, but in the end all he has is his work.

I don't know what I mean by being yourself. It seems the best advice, for anyone who gets into a social situation, but the thing is we are always already stuck in an inauthentic situation. People can do a variety of things, and the point of our philosophizing is certainly to be the best we can be in any given situation, but the best thing in life is obviously to have a profound sense of what our life is worth. History can certainly give us insight, but it scarcely can provide a meritocratic answer to life's predicament - and the purpose of work is probably to get and achieve glory. Is philosophy glorious? Certainly, it is only a way of life, a method to delimit our useless wallowing. Certainly, history is where the essential knowledge is located: but I daresay it yields little in terms of bounty, because we simply need a life's work, and history can be a life's work, but then you choose hard work over reflection, body over mind. The happiest we can become is always to simply have money, have food and have good health, and these things we tend to have o'er the majority of our life, so there really isn't that much to regret about life. But, as Thomas Carlyle said, the reward of work is not money, but the labour with which the money is earned. So I daresay, any job can be good and it is not better to be a philosopher nor to be a historian, or a mailman or a priest, but we must apply ourselves to any job and focus our attention on it. Above all things, man must be glad to have some wisdom, that he may live life the way he wants and not in some way that was in some fashion thrust upon him.

I daresay we really don't have any real resurrection in the facility of normal action; forsooth, we lose all semblance of rationality in the contrivance of meritocratic motion and so we are total fools, but an ordinary man may make sense of the sessions of government and so grow wiser in some inexorable way; making him, truly, the hero of his latter day happiness. However, we see there is a consistency in the application of virtue, because there is truly just consistent villainy in the contours of meritocracy, and someone may consider the truth malleable and yet never do anything appropriate in his feeling; why, in fact, he is just a lacklustre fool who builds castles in the air, and his endless striving is a meaningless parade in which there is no deliverance; why, the truth is that he is just a fool who wants the best he can have, but there is no calibration possible in the confines of normal attitude and his feelings are vapid; so, in truth, there may be results that stem from his application, but he will lose all his feelings, all his focus to the simplicity of his ordinance, and therefore he will not be able to set forth his liberty: certainly, his best work may yet be waiting, but he has no idea what is real in the totality of existence, so what is really going on is that he may set things in motion (against all odds) and in this way become a glorious creator of a better sense of the eternal world. But these are all insidious affairs. The great men of the world build castles along rivers and organize vast organizations even though they may never see the end of the vast parade of enemies and jesters who seek to undermine the logic of the world with dangerous cutthroat practices. Still, there may be some kind of salvation in this ordinary situation of everyday toil. As we ply the streams of happy despair, we acknowledge the deliverance of the everyday commanders of the longue durée, who will at some point show us what is there and what is not there; and visceral highwaymen will at that point seek to trivialize our contentment in a fell swoop of distinction and misery. However, we will see there is hope in the final moments of our agony. In the fear of lacklustre freedom, suddenly, because of the slow progress of the social institutions and the revolution of the populace against the power-hungry despots and chieftains, there might be an upgrade against the terrors of our hope and glory, and our temperance will arise suddenly in the vexation of our deep life, bringing us, finally, to a greater kind of repose or a higher love. And this, of course, is the promise of religion. This is the calling of history. This is, then, the completion of philosophy.

[newagesurvivalist]

The terror of divinity college

We see, that in the vast peculiarity of pure life, something will continue to remain centered in the entire world. Everybody sees these remarkable situations that arise in our feeling, but there is nothing true about it, nothing especially benign. The truth remains a constant flux of mistakes, and we do not know anything - yet in the last analysis, the truth will shine forth in a complete and excellent manner.

I have often regarded simplicity with virulent happiness, and this was a complete surprise to me - but the endless meandering of the best men who made our brilliant state will forever be indebted to the various things that we see. Politics is an outflow of history. I have said it many times, because I really believe this: the theological worries and sculleries of flow and time are constant, and we see certainly that truth does happen in the last analysis, but we do not regard anything with a proper eye, for it is all folly.

There is certainly a truth that echoes through all of time. Religion has always been the harbinger of this strange philosophy; it only tells us that same thing we always already knew: that we need to contemplate, or rather figure out the constant idiocy of life, its trajectory and process. We don't know anything, but verily there is a lot of extremism in terrible things, and it all comes and goes - but out feelings curl up and we forget the basic conundrum of existence: surely, everything is absurd, and it is all incredible, but the few of Lordship who maintain the truth will certainly stand fast against all these terrible things. We do what we like, but there will constantly be reminiscences in our silly feelings that can never sustain us in the final excursion in our harboring against the silly structures of endlessness; the truth hides in these things, and there will be deliverance.