THE FORBIDDEN TRUTH - http://theforbiddentruth.blogspot.

com/

This work of philosophy is based on older notes, with new notes.

Name is Diary Thinker

CHAPTER 1 : TROOPER OF LIFE 1-135

CHAPTER 2 : SOCIAL INDIVIDUALISM 136-260

CHAPTER 3 : NEW HORIZONS OF MOTIVATION 261-357

CHAPTER 4 : PRIVATE PHILOSOPHIES 358-441

CHAPTER 5 : PASSION OF BEING 442-

Preface
1 The attitude in which a book is read is more important than the attitude it is
written. 2 A perfect book does not exist - though a reader can be perfect. 3
Though the internal subjects of these aphorisms change, they all follow in related
significance, for the concept of the subject is one. 4 The elements of philosophy
(aphorisms) do not mature to produce a systemic philosophy, but produce molecules
of philosophy.
Posted by Anonymous at 7:17 AM
Thursday
CHAPTER 1 : TROOPER OF LIFE

As Socrates was the mid-wife of ideas, then it follows that ideas are created as
result of psychological pregnancy, and not by conscious will.

The larger the philosophy, the more easily it can be shaped for personal benefit,
but all things truly are subjective, so such manipulation is welcome.

A future target.- Allow my soul to be visible like the sun, or moon: to see its
inner measures.

In a perfect state we would not require entertainment, for the process of life
would satisfy: we would be in natural balance and our actions would compliment
them in harmonic corresponding order, without doubt, and hesitation.

When we cannot understand how we feel, we desire the destruction of our

philosophy: for does not the blame go to the operating system of the
consciousness.

Intelligence is the ability to put purpose into ourselves, to rise above

confusion, and neglect: to put our very soul to order. Real intelligence does not
serve well though to impress others, but to impress the crowd is not to impress
one.

Aphorisms are not appreciated as well as they deserve to be, because the
assumptions of the reader will be different to that of the writer. A natural
conflict is welcome, though a deliberate, and conscious conflict seeks conflict
only for pleasure: which is the path of doom, though you may smile so sweetly; one
cuts such smiles from the heart

Individuality is the only absolute truth, everything else is relative. Though one
may claim God to be the absolute truth, but God if seen is only seen through the
glass of one's own perception.

We feel less alive if we do not believe in an immortal soul. We need to feel, and
register the infinity inside of us, not just in the cosmos. It is thus that the
feeling of life exists, but in those that believe otherwise one finds not a
feeling of life, but a feeling of shadow.

10

Freedom from the rules of life (my first book(early 1990's)) is a teaching of
patience. For it reveals slow metaphors in the process of life. Its ideas are
still so close to me after 10 years, though these notes were written (a few
months) after that book. As with all of my notes I write not for others, but for
myself, one makes little money, or fame from such notes, many philosophers, even
Blake, and Nietzsche paid for their publications.

11

The concept of a theory may not be philosophical, though it may contain

philosophical elements inside of it.

12

I am against the philosopher's of logic, such straight lines I do not see in the
process of my thoughts.

13

There is no proof of anything, for how can one prove this process of finding the
proof of a thing is real.

14

With combined vision of both eyes we welcome good perception, though it is

difficult to keep both eyes open when looking at such things.

15

Philosophy comes in the mist like a stranger in the dark, but it is our only real
tool.
16

POEM

I created a silence for myself,

And it was in this silence that I settled all my hopes and wishes,
And in this silence I slept like sleep.
I dreamed in this reality,
And it caressed my wishes and desires.

After writing the first verse,

It motivated me to continue in this way,
For strong winds continue blowing,
And one cannot see the lesser winds.

After understanding the circle of life,

Boredom grew inside of me,
For repetition is only exciting in theory!

I dropped life through myself,

As I was dropped into life,
In my origin when I was born.

I sang these verses to my soul,

And my soul did not forget for they were like memories,
One of many waves to reach new lands.

17

80% of politics is not politics, because it tries to appreciate and understand the
remaining 20% which consists of rules, and articles which creates the systemic
government.

18

Fashion is poetry in motion.

19

Freedom from the rules of life, my first book, is about how it feels to be alive,
the act of living, and about what being human means, in this respect it holds a
skill in humanitarianism.

20

Chiefly our idea of what good is responsible to religion, and also if we change
our idea of giving, we must also change our idea of talking. And encore if we must
change our idea of what is good, we also must change our idea of what is evil. The
only way of accomplishing this task concerning morality, is to deal with morality
when it comes to you and to meet it, on its own terms. Although much has been
written on morality, it is a more complicated issue than was thought, it is
necessary to include discussions of politics in it. For the difference between
what morality and legality is not understood and nor are the individual subjects,
or even the individual volumes. Our understanding may have improved from a long
list of thinkers dedicated to the solution of morality, but the problem has also
expanded. It is for this reason that there seems to be a standstill in this area
compared to the previous century, the books concerning this of the previous
century are too readable. When living becomes more of a struggle, our intellectual
atmospheres must take more risks and move with the tidal wave.

21

Opinionated thinking is systematic thinking.

22

No child desires the answers to life to an extent that they would have to go out
of their way, in other words no boy, or girl would want to be a philosopher, the
reason being for this being that children do not appreciate how short life is. For
a child of 10 years, when they realize that they will die in perhaps seventy or
more years, believe that they will never die, for an old age is simply a number to
them. This is an example of why our general concept of children is good only for
theoretical discussions.

23

When one leaps too far, the observer will think that they are day-dreaming.

24

A yes is a no with a subtle change of motive.

25

The art of knowing how children should grow up is as difficult as the quest of how
people should live and age.

26

The relationship between philosophy and experience.- Experience is not as

important as it is believed in a person's philosophy. For does it matter where a
tree is planted on a field.

27

On suicide.- The concept of suicide as a way of escaping society is much more

attractive to rationalism, than the idea of using suicide to escape one's
thoughts.

28

When artists lose themselves it will be expressed to some extent in their work, to
the boredom of their work.

29

Do what you most do not want to do to increase your energy.- I believe that there
is an individual way of remembering, but also how we apply our energy, we are more
capable of some things than others. For example things that are the easiest to do,
represent our most individual or Latin methods. We seem to increase our energy by
doing something that is a task at hand.

30

In an average person's philosophy, for every idea that confronts the person,
either a tick or a cross is placed with it, or neither.
31

An essay is a workbench of the philosopher, but when an aphorism is written the

work bench exists in the mind of the philosopher.

32

A person being in their most solitude attitude of mind, would be able to accept
easily the concept of death, of never moving, but in decomposition.

33

There will always be hostility in poetry, because poetry by itself stays constant,
it is not very independent because it cannot improve or fall within itself.

34

The ability to appreciate music is the ability to appreciate feelings.

35

What is the meaning of life? This is a silly question because it contradicts

itself, to put it simply it asks the 'meaning' of 'what' life is, for what is life
is part of the question. This question is equivalent to saying, 'What is a mirror
image?' There is a question in the question, for the meaning of what is a mirror
image, is part of the question which is 'What is a mirror?'.

36

Enthusiasm has little to do with the value of our actions and how we live, we must
love feelings and learn to differentiate between enthusiasms, for enthusiasm is
easily forgotten and leads nowhere in particular, when concerned with the search
for truth. We must learn to see things as they are, and not as what we want them
to appear, this is the essence of enthusiasm.

37

The artist must know how to over estimate their work, in order to overcome the
madness in life.

38

POEM

To a certain extent we can live within ourselves,

Create our own obstacles, and celebrations,
Live with our own limits,
Forget what is,
Create our own what is.
We can imitate the universe in an individual way,
And create our own objectiveness in life.
We can leave the details,
Until they come to us,
We can create method in idleness,
And celebrate each action with celebration,
In this world,
Whether in our minds or in reality,
For wipe away tears,
For the earth weeps more than these words.

39

Why is a philosophy written? So it can be affirmed, which assumes it is not

affirmed. It would have to have an inner confidence, because our thoughts are our
most precious belongings, this confidence is the important armory that is needed,
so everything can be seen as a victory. A new philosophy, is not just new ideas,
though how many there are of them, no matter how profound they are, but a new
philosophy exists as the presence of the philosopher. Like a flower standing, it
needs only the elements of sun, water, and the soil to hide it's foundations, it
is a flower, but how can we prove it's beauty is greater than that of other
flowers, the greatness of it's beauty is identical to the flowers presence. It is
true also for recognition of greatness, it simply has to act through its weight.

Commentary - mar. 05
As life is seen in aesthetic terms, and judged thus, so why not a philosophy
should be judged by its aesthetic character.

40

The art of a novel, is the art of selectively copying from life into a novel. In
this view originality does not exist in novels, but only in ideas, and only so far
in poetry, which exploits ideas.

Commentary mar. 2005

This explains why I use poetry, for in poetry I give the ideas the fullest
expression and raise them to a level that justifies their uniqueness, I see in
them my aphorisms in subjective contrast. Nietzsche also used poetry, other
philosopher's have used novels to put their ideas into stories.

41

At best we can recognize an immature idea, for we can recognize it is developing,

but we can have no idea of what the idea will be. People do not investigate ideas,
they realize them.

People with false valuations will feed their valuations on false reasoning, but
there are no universal valuations on life, we simply realize life.

42

The difference between philosophy and the other subjects, is that no amount of
determination can have any influence in writing philosophy, for a philosophical
idea is either realized or not!

43

It is through feelings that it is realized when an idea has matured.*

* I remember reading one theory that said that an objective level existed in our
emotional level, and vice versa for our mental level, and it is interesting how
each is connected - that is 4 different relationships connecting our objective,
and subjective nature. May 26 2005

44
Let us involve ourselves into what depth is required, and not what depth we
believe that we are capable of, let us be strong in this - we must create our
moments for us, for the great moments of the soul can happen if we provide the
correct ideas to understand each situation, for life is lived in scenes - it is
not continuous. We need to be different people to suit each day, we must demand
new ideas and new dreams from life every day, not every life time!

45

Tokens of lower culture are needed for tokens of higher culture.- It is impossible
to understand this, because this aphorism has no meaning, it is an idea which has
no meaning!

46

What is entertainment? Do we necessarily need it, for there are people who are
naturally happy. I believe it is necessary to achieve happiness on an independent
level before one seeks enlightenment, including a partner.

47

When we wait for something, we are focused on it; but when we are waiting we will
be focused on something else, and therefore we wait for something else. You may
perhaps wonder what subject I name this something that I use in these words, well
it could be a thought. By this concept of waiting it is impossible to wait for
something, without waiting for something else, for this reason 'wait' has no
meaning in a deep sense. This is only of value to the philosophical minded, who
must find the things with the deepest meanings, to create the strongest
foundations. The average people will not be interested in meaning, for then they
would have to wait while they think before they go back to living!

48

When thinking about a topic, we usually think about its advantages, and then its
disadvantages : but what is the advantage or disadvantage of having an advantage
or disadvantage?

49

People would not be bothered by the meaning of life if they were immortal.

50

We feel if something has meaning, we do not know that it has meaning.

51

We cannot compare people of one country to another country, because citizens of

one country will be relative to the culture of that country.

52

If everybody except the police did something illegal, the police will follow.

53

Although masterpieces of work contribute to their own culture, the work does not
seem to belong to one country.

54

There is an art in writing which could set bad and good examples of the use of the
language.

55

When we desire something, did we create the desire, or did the desire exist before
we desired something. Is it because of a loss of an emotion that we create the
desire for something, as is the case in the conservation of energy, as energy
changes form, is it true with emotions, for we cannot be happy and sad at an
instant. How do feelings change, for example from sad to happy. But before we leap
too far, we must question what a feeling is? At first thoughts, when we experience
a feeling, the feeling will feel like a sensation. It is possible that feelings
are valuations, for each person will have a different idea of what a happy or sad
situation is, and when we appear to be approaching what is a happy situation to
us, we will feel happy because we believe that we are in a happy situation. For
this reason it can be stated that feelings are directly related to ideas, and when
our ideas improve in concept we will feel better with ourselves.

56

These aphorisms can be arranged into strict subjects, and then they will have a
harmony with the subject title of that chapter, but they will not be harmony with
themselves, for each aphorism is like a change in a novel; you cannot organize a
novel into similar events and situations!

57

One of the first books the I Ching uses the theory that all ideas have an origin
in nature, where the sixty-four angles represent different aspects of nature,
which represent different ideas such as that of 'development' where a wood grows
gently on a mountain gives birth to the fundamental philosophy of 'development'.

58

Poem.- Aim in life.

Imagine in one's thoughts,

An idea - do we see the idea?
Imagine adventure and imagine an idea,
As being part of the adventure,
And travel to the dawn of your existence.
What trophy lies before my eyes?
What is it that opens my soul?
Let it be,
As it is,
My aim, your aim, our aim!

See the eyes of a little one,

A new born,
In it's eyes,
My idea lives,
And I live with the idea.

Let us question the aim of the poem,

This is also the aim of our lives.
The state that I see,
I reveal to the eyes with tender words,
A state where the new born does not speak,
For it know no language,
But language is not a virtue,
But a valuation.

In the baby there lies an aim,

An aim which carries no valuation,
But sees everything,
As it is : everything and nothing.

My eyes and thoughts envy this,

For I do not see things as they are,
But only if my valuations give permissions;
And here on this summit,
Do I rest word,
And rest verse,
For I remove the veil -
And see the highest virtue,
This is also my highest aim.

59

There is no reason to assume that pleasure is linked to entertainment. People use

entertainment to help them to affirm their feelings, an attraction to
entertainment in this respect leads to a greater appreciation of feelings, for
then entertainment can be used to analyze feelings and understand the importance
in them.

60

There is difficulty with social theories to understand that if people were social,
they would have to realize the importance of the individuality, for it is the
individuality that creates emotional ties, or even a social theory.

61

Short aphorisms are a slogan within themselves, as essays are melodramatic in

scope of being.

62

Human All Too Human by Nietzsche has to be one of the most difficult projects ever
taken in mankind, for it takes no compromise to creativity or wit, where each
aphorism is dedicated to its title.

63

For hopes sake - stay in the now!

When we hope for something, we exaggerate our thoughts, and by this exaggeration
we believe that we have increased the likelihood for achieving what we hope for.
It is analogue to a student who aims for a percentage that is an exaggeration of
their normal percentage. The problem is hope is a future tense word, meaning it
only relates to what will happen, words should only be made for the present tense.
For hope is a formal way of day dreaming, it is equivalent to looking at nothing
and being lost in yourself, I bury the concept, it is how delusions of grandeur
began. We hope constantly, but hope may only work to create targets in life.

64

By crushing ideas, people are involuntarily also crushed in the same manner, it is
for the price of the masses that an individual is exalted in their own universe.
The ability to create and destroy ideas is where true power lies, here is the
dominator.

65

Problem ontology.- Of all the desires to solve the many problems that pollute the
minds of mankind - it is because the questions hurt us : they cut into us in our
worst thoughts. But there is a problem with the Will to Power or its method The
Revaluation of All Values, it is a problem of perspective. Nietzsche saw
everything, and saw it as set values, the problem does not lie in the values, he
did not seek the process in the values, but instead he tried to change all the
values of people. The problem in general is a problem that all mankind suffers
from, but they did not take it as far as Nietzsche. For example when we have a
problem, we say how we can stop the problem, this is the origin of how we solve
the problem, and we expand from this, Nietzsche brainwashed himself completely and
in this way solved the problem that confronted him, he went the long way, and was
the only person to find a source and destination i.e. a mapping of ideas. There is
a much quicker method of approach, in order to reach a destination in thoughts. We
should say why we have a problem, instead of how to stop the problem, this
question is more direct and plays less with ideas. For instead of changing our
ideas and improving them as we grow older, we should improve how we improve ideas
: a less passionate, but more ontological approach.

66

These reflections from under the rock are necessary hardships, they are tests in
strength, these aphorisms of iron, thus said the autobiographical aphorism.

67

Even if we have found a source and destination in life, it's friction must still
be overcome, an origin and an aim are simply like a shelter, which gives a sense
of well being, because we have defeated the greatest enemy, an ease or a
comfortable tailor fit to life can be accustomed to, this is how a true feeling of
wealth and honor arises, one that cannot die, because it is as individual as me. A
great sense of comfort arises like a feeling of preservation like a great painting
from the knowledge that perspective is found in life, this feeling cannot be
exaggerated because it is the greatest feeling, our greatest joy, and life can be
achieved in first class through respect.

68

Wit at its best is something that can be exploited by novels.

69

By complicating (what is feeling?) by stressing the importance of feeling with

it's link to the individuality, it is difficult for me to recognize that the word
pleasure has any meaning of a concise manner, or if it exists, it is not enough to
label pleasure with good feeling, for feeling is more complicated and accurate,
than the language which we use to write and talk with.
70

Philosophy Made Simple books designed for students, are the saddest possible
reading for a philosopher.

71

Is it not common by people to consider that things taken too harshly are better
than taking things too weakly?

72

The art of selling or the teaser of desire is based on the creation of assumptions
of need. For to create interest, the desire for need has to be ignited, and
nurtured. The seller has to create an illusion of the void, such as our fragile
nature the void becomes a black hole for our money! Selling has become so subtle,
that its nature exists in the design of the product.

73

The parable of the lawn.- Consider a lawn, the grass has been cut, after weeks the
grass begins to grow, but does it grow evenly? Consider each blade of grass as a
person, the analogue here is that each grass grows to a different height, and it
is for this reason 'the state' cuts the grass, the people, and calls them society.
Society is a very clean word like a cut lawn appears to be. When the grass has not
been cut, it becomes less civilized, and it is only in this state that the right
conditions for perhaps a daisy may appear.

74

Neo-realism development in Italian Cinema was not a result of creative

experimentation, but war makes a country cold. It could just have been escapism
void of dignity. For realism leads to nothing - it is like tracing a picture of a
picture: realism only makes us stare coldly in the mirror without thought : though
many things that are different are assumed to be creative, but what is creativity?
Neo-realism is the art of copying, and not the art of creating. Good creation
comes from a striking cause: realism lights no candle, but we'd desire more
reality in our lives, but this is an expression for better existence in life.

75

I could never repeat an aphorism for all is in flow : how could I find passion for
such a thing, though such dryness some may think to be realism.

76

Sometimes we wish that we can remember everything, but this only occurs when we
cannot remember something that we want to remember. It is the way of life to have
doubts, and to mix it with confusion, to slip here and there: for nothing great is
found by obvious natures, or common sense, but the drive inwards leads like a
compass. Sometimes we need to forget to return to the cross-roads.

77

We need a more subtle approach to time, rather than a soft, or hard style it is
better to have a workman approach with time: to learn to watch, and not watch
time.
78

We have to master meaning, and recognize that it is constantly fluid, and no

aphorism can be an equation to this. We lose meaning in some words to find meaning
in other words : as with energy meaning cannot be lost. Though one may become mad,
they find meaning in madness, or in the soul's void, for to find meaning in
something is to find purpose in it.

79

In extreme hate, we begin to hate ourselves, for it is this reason that hatred
must be dealt with in an organized manner, we must see it as an extra chore in
life. Such things lead to a freedom from hate : such tiny steps...

80

I prefer to have a narrative order with my aphorisms, for in such a way the tides
come and go.

81

Every philosophy has a subjective nature even when thoughts seek from the distant
past : such is the nature even when thoughts seek from the distant past : such is
the nature that a false objectiveness could appear.

82

Myths inspire first thoughts, or thoughts which have a greater emphasis on cause
than effect.

83

Hatred is never purely expressed as hate, but is not the cause for the hatred
expressed. Such is the impurity of negativity, whereas positive emotions, are not
expressed in the cause, but in a pure sense. For with positive emotions there are
no lessons, there is no cause or caring weight attached to it: one is well, all is
well - nothing to dwell about.

84

I see no crime in being female, or male : as they are styles and not treaties.
Babies are not created, but seem to appear in the correct situation, as if they
were called into a play.

85

The pressure of philosophy is a strong obstacle : for where is the romance, or the
adventure? One does not decide to become such a thing - it is more about finding
why one is thinking?

86

To prove how easily a 'yes' can be a 'no' by a change of motive, I reveal this
example, is the prime minister the boss of a country? Instantly a yes appears to
mind, for a prime minister, or president is a type of boss, who has the ability to
exercise power over a country, well more than the average citizen. Therefore is
the citizen the boss of a country? It would follow that if the prime minister is
the boss, then the answer will be in a spirit of opposition, no. But if the motive
is changed from political to moral which is more involved with giving and taking.
It is the citizen who pays the government through taxes to carry on their
function, but the prime minister through the government does not pay the citizen
for being a citizen. The moral motive makes the citizen the boss, yes, and the
prime minister is a boss, no!

87

If ever you decide that you cannot understand an aphorism, you must ask yourself,
how I evaluate understanding.

88

When music becomes so enchanting it becomes greater than our admiration - we

become a slave to its notes and chords.

89

If a person over-runs, the legs will trip over each other and no obstacle would be
needed. But it is the taming of obstacles that is needed, as if they were wild
horses that could if tamed make our journey easier. Such are the short cuts for
people who find success very quickly...

90

The best philosophers are the most patient with ideas : they simply look after
their ideas as a pregnant lady would do so. Whereas students may try to bleed
their ideas dry before the ideas are not even born! Thus, such ideas deserve such
attention, and over preparation, and argumentation.

91

Being parent is role-playing, whereas individuals challenges roles, and prefer

acceptance without labels, and seeks the inner essence of all roles.

92

Frustration is the inability of finding a conclusion, or the necessity to

continue.

93

The origin of the question.- Questions is complexities which were added to the
first languages. It is the original form of entertainment, in a way the first
quiz, questions were invented so they could be used for entertaining purposes such
as an opponent. Questions are meaningless, to attempt to find an answer for a
question means that you do not understand the question. Questions are simply a
matter of dominance. I do write questions but I never rely on the concept of the
question, I only rely on the impact of the question.

94

Only by recognizing and appreciating the chaos that happens in life, can it be
overcome. When we experience chaos it cuts a small slit from outside, and flows in
through this. One should walk to problems, instead of allowing problems to fully
develop and hence create designer solutions.
95

To expect something from life is to formulate to that something and away from it.

96

We must learn to compromise and forget the exact yes and no, and compromise with
compromise, for extremes is sometimes reached in compromise.

97

If a problem is seen philosophically, it is not a problem, but a journey.

98

I feel the idea before I write the idea. Though philosophy is objective, idea
creation is subjective, but not creative (though creativity can be added to
anything).

99

When we think, we simply feel thoughts, but we cannot feel that these thoughts
came from the brain, it is only through science that we realize it, but it is from
science in the crude sense, as one knows legs are for walking, for if one loses
one legs one cannot walk.

100

Does reality create us, or do we create reality through perception, reality could
create us through its own perception!

101

There is a thing as too much courage, where perhaps one may write down a
vocabulary of their thoughts with no control, it is indeed too raw, beware!

102

There is a strong link between us and reality, if only we knew it!

103

The pursuit of technical perfection is escapism.

104

We are always more of a victim of ourselves than we think we are.

105

Anything worthy will come out of the surface, it will itself demand it.

106

During the day, people do not consider one subject, but the topics control the
individual, a conversation with a different person will usually demand a different
subject, and when the individual is alone, the thoughts will create their own
subject. Nothing is specific in life, and this is the essence of the juice that I
capture in these writings; it is my individual order.

107

The individuality is the formula of what is personal.

108

We do not know who we are; we simply have a personal history.

109

In an exalted dream we would emerge by a revelation of the highest, we simply

exist because we exist!

110

When we think of a feeling, we evaluate it with words and pictures, a formal and
informal code. Whereas babies would think in a visual manner only!

111

The perspective of feelings are not as well mature as of with thinking, for
feelings can pass beyond a person to another. This is why feelings are more
expressive, because they are pure. We all use masks, but the stronger they become
the smaller our subjective worlds become.

112

When we hope for something, we also hope that the past will be different.

113

An aim is only for losers, because it is just a question that you ask yourself,
will I reach the goal or not? By continually thinking the question, the aim will
be created.

114

Proof is not an organized word, for what really is proof, it simply means in order
to prove something give it a technical meaning which seems to carry the meaning of
what is to be provided.

115

The meaning of a world is not proof of the world. As the meaning of a word is not
proof that a word is of benefit enough to exist, for meaning is only the shadow of
form, and not the matter of it. The true substance of a thing is in its value,
direction, and purpose, but its meaning is about the waves of the sea.

116

It is in the hearts of thinkers, who sow deep in their thoughts, to continually

know, that we are victims of ourselves, who simply confirm it in different ways,
and if enough different ways are invented, they are philosophers of a philosophy.

117
The formal feeds on the informal, and vice versa.

118

Inside of us, beyond the normal frontiers of illusion, there is a land, like the
black depths of oceans where shady characters swim; hoping to bring back some kind
of gift.

119

We are not just different, we also different in different ways.

120

We watch many waters, shallow streams of meaningless to the great oceans of

destiny, and in truth and deceit, we become who we are, and lessons hover over
these words, and they are our friends sometimes rain and thunder on us and yet we
carry on from night to day and day to night – in a strange repetition we form
our past, and from the past we sense our soul, again, and again – moved to a
time when it occurs to a time where it does not occur. Yet countless words are
useless, full of mixed up meanings. We wish we could throw such arguments away
into the sea and never see them again. We must face ourselves, and only then we
will find the very dust that we utter with disgust, strangely mixes in ourselves.

121

Let shadows speak no more, and we will lie no more. May nobody die and no woman
will be pregnant. let us all be content for nobody will know what happiness is,
for happiness can only be found in the struggle between birth, and death, and not
the freeing of it.

122

Poem

Little, little,
We become,
Like death, like nightÂ…
Listen to our heart beat, such as it speaks,
In beats which dither into our blood.

Cry aloud,
To oceans of rage,
See the great waves,
Let drown and let be,
For out time is soon or never.

Follow the order where no order lies.

Follow where the arrow goes, if to your heart,
Beware of this I say, here truth speaks to you,
Open your ears and let words flow in.

Sing aloud and hard with thy spirit of imagination.

But not for yourself,
But sacrifice for yourself.
Bury these words deep in the foundation,
And build brick by brick.
I see cracks in perfect houses of rock,
I see an imperfection in perfection.
Protect me not,
For my sword runs deeper,
Only movements between the night, and light, like waves.

123

Answers lie simply in the origin of words, and of their meanings. For as questions
are asked, would not answers follow the same road.

124

If we deceive ourselves, our very thoughts, we will not be able to deceive other
people, it is only people who are honest within themselves who are capable of
deceit.

125

We need hope, but we do not want to hope that we need hope.

126

Masks are a form of self denial: we all feel, but that is what makes us work, why
hide pain, better to face pain.

127

We all need pain, to feel it, understand it – as we like to feel laughter. We
need more than spirit, a spiritual pain that drives us through life, as if it
where a steering wheel. Not the pain of anger, but pain in its pure sense, full of
direction, unlike its opposing force, pleasure.

I have also done a few posts on pleasure starting from this post.

128

Most people do not want to be evil, not because of its demonic principles but
because of the fate of the devil that was thrown out of heaven, to hell, though
what was the influence which caused him to change, well what it could be in
heaven, where eternity is promised. For because he was the oldest, or first angel,
one dilutes to evil more than one becomes evil.

129

Being evil is not as uncensored as it is imagined by the good, for if evil was not
censored it could slip into good, but it would be a much smaller pool than it was
before, just as good can slip to evil, for the desire of a bigger pool, but a more
diluted one at that.

130

The more settled our thoughts become, the more change does not suit our manner of
being.

131

We all involve ourselves too little into life, we all simply dip into it and out
of it, and we must learn to live it through and through: for it is not a luxury as
it is thought but a natural necessity.

132

Poem on Thought

I believed in thought,
I believed,
So thoughts came, through ideas,
Like seas which travel to oceans,
With hidden meanings in casual meanings,
Like a lost soul.

Inside my thoughts,
Moderated a beat through music,
In essence, in like,
Yet we are one,
But unlike others, as others to us.
Shame! Deceit?
Thoughts about thoughts,
Let thoughts travel to different seas.

We think,
Have we achieved?
We say,
What have we achieved?
We write,
And important words celebrate,
Like a sincere pathos of presence.

I went into the mind,

Not into a form of fiction,
I went into the mind!
However, till I land back,
I searched and hovered in steady motion.

133

I do question my questions, like a woman who gossips, but I do it to ignore

questions and to seek what they hide, though Universities teach otherwise to not
question your questions, but to answer them in order to impress.

134

Sometimes we move in life, as if there were no roads, pavements, and restrictions;

as moments fall into a daydream where things seem as a jungle of creatures, such
day dreams are health-wise, for then we have the freedom that we seek for, freedom
from the traditional sensibility of everyday mannerisms, or cliches.

135

Feelings begin to become, as ideas turn, yet I still exist with contradictions,
though giving strength into my heart where the spirit of my ocean exists.
Posted by Anonymous at 5:40 AM
Friday
CHAPTER 2 : SOCIAL INDIVIDUALISM
Intro link.
From above link:

Social Individualism is the combination of both the importance of the individual

and the importance of the group. Is the belief that both must be combined. Both
groups and the individuals who make it up are equally important. Both
(traditional) individualism, with it's focus on the individual, and (traditional)
collectivism, with it's focus on the group, are not only wrong but actually two
sides of the same coin.

Individualists often claim that "there is no society, only individuals." But this
is untrue, there are not only individuals but also relations and interactions
between those individuals. Humans do not exist in a vacuum but interact with other
humans from the time we are born. Groups and associations are an essential part of
life; individuals cannot discuss or live by themself. By cooperating together
individuals can achieve goals which would be more difficult (or impossible) on
their own and to improve their situation. Forming groups enables individuals to
meet their needs and coordinate their actions. Individualism actually leads to
forms of collectivism such as capitalist companies. Because of their abstract
narrow focus on the individual individualists do not see any signifigant
difference between groups structured in hierarchical or non-hierarchical manners.
As such they generally end up supporting hierarchical organizations which in
practice operate in a very collectivist manner. How a group is organized has a
great deal of effect on the individuals in that group; hierarchical organization
tends to destroy their individuality. In hierarchical organizations individuals
are subordinated to those on the top of the hierarchy and expected to obey them.
This destroys the individuality of those in the organization; instead of thinking
and acting for themselves they are turned into drones who obey the great
leader(s). This leads to collectivist results, with individuality destroyed.
Capitalism is actually a very collectivist system; it turns the majority of the
population into worker-drones who obey their wealthy masters. Individuality is
reduced to choosing between pepsi and coke.

In psychological warfare...the intelligence agencies of the democratic countries

suffer from the grave disadvantage that in attempting to damage the adversary they
must also deceive their own public.
VICTOR ZORZA Washington Post November 15, 1965

136

One must travel beyond individuality or beyond the inner process to the outside
process or the connection with it. As individuality is about seeing no reflection
of one in others, not to copy others and to be one, though we share many ideas we
all have a certain identity that is unique: but one can be too individual.

137

The interactions of human beings is a necessity for the interaction of the self
with reality, this social point of view makes a person more real individually.

138

Each person must have a degree of freedom from the state, which may be harmful or
an advantage to the welfare of the state.

139

Every person must have the ability to own their property, and this should be
related to the degree that the person wants the land and the person’s
compatibilities – for a larger family a will to have a larger house will be
greater than the will to have a smaller family.

140

The family is a natural structure, but the state should be constructed with laws
that soil good conditions for the welfare, and protection of the family. In the
same way the family creates the conditions for individuality to become, which
creates the purpose to have another family.

141

The government needs to be independent of the public, but be capable of making

decisions which are respected by the collected feeling of the public.

142

Everybody differs at one position or another in their views, for this reason
general boundaries need to be made, which take into relation the people’s
feelings, with respect to what people are, for inside different views there are
diverse people.

143

If the state is the mother of the individual, would not the globe be the father of
the individual.

144

You may well wonder how a philosophy can move from individual to social, exclusive
of dismissing the individual philosophy entirely. It is a matter of how the
history is related to a more recent past, it has its association, as ancestors
have their links and through it culture and history glide to a more present time.
The old philosophy of the individual carries its culture to the present, making it
more restricted but more concise.

145

Common is not such an everyday word as is understood, because what is common, is

representative of people only at an instance.

146

In the analysis of political motivation, it is impossible to continue without

constantly dipping into religion, going underwater, but people can only hold their
breath for so long. As political morality does not exist, nor cannot it just be
made up from economic theory, or can virtues be used to substitute moral law.

For what is moral law? This is known as justice, but where does justice exist, for
one may discuss issues, but this is only a sharing of views. The truth is the
moral law does not exist, politics only creates boundaries for individual freedom,
and the protection of that freedom and then people are left to work within this
freedom to create their truth, and motivation in life.

147

Political freedom is dependent on the dangers of the ideas to the freedom of the
individual. So rules or laws are conditioned to be dependent on the lack of
virtue, and respect of individuals against the freedom of other individuals.

148

Family politics is private socialism, not private capitalism as it is the

collective sharing within it, not competition that gives the family strength in
solidarity. It is the mother that shares her warmth to the child, and the father
shares his strength; but competing with the child creates conflict in later years,
which can lead to a fragmentation of the family structure, and it is of these
units that the state is built, and of such states is the country built. The
strength of a country rests in its inner holding or linkage, rather than
territorial expansion: for Social Individualism is built on inner strength, and
not outer strength, as the Individual stands that is how the country will stand.

149

When the desire to create an aphorism is less than the desire to flow in a poem
will flow in horizontal motion, only different waters travel in vertical ways:

Listen, but do not come closer,

And close your eyes.
In a personal contemplation,
Where your waters flow in your moderation of keenness of spirit.
Mix with fellow people, so streams may join, in a collision of caress; and behold
–
Our social order is.
Internal inside the family,
And through the family,
For a stranger could be like a father,
Or even a mother.
As time rings each day,
Or does it ring in itself.
Perfection is not perfection,
If it is not seen with perfected eyes,
Watch these words,
And flow like a water fall, and join your fellow streams;
Pay no heed to the state,
To accept the social spirit, and to avoid a corruption of others.
When you are the other to others,
Let us not join hands.
When we can join souls,
So let souls join,
In the patience of a grave, unsettled only slightly in time,
By slow decomposition:
A patience which dwells in the evil as well as the good waters,
In order to salute to social success to each other:
Through divine social empathy creating harmonics in society through emotional
pathos.
The lesser evil against the greater evil,
The greater good against the lesser good,
Not a formula, but a struggle:
Deep in the mystic waters that channel energy in the mind.
Greatness deserves to be greatness,
As it is by virtue, and not lie.

150
An answer is a valuation which has no meaning. We do not need words, so why are
words necessary if we do not need them? Do we hold what is the most furthers from
us, have we made life into a joke, with a social structure that lacks seriousness,
where philosophers are created more from dare than hope!

151

If we had a social structure, based on love, what would it mean but too many
things? I f we had a social structure based on equal enterprise, does that mean
that we have placed a bias towards business people? If we had a social based on
equality of wealth, would it mean an equality of wealth for the people who rule?
If we have a social structure based on any concept, we will always have a
disadvantage that outweighs the concept. We need a social structure that unites
concepts, and in this way it will unite people: why use one slogan, when we can
have many and this promotes away from dull antagonism politics, or zealous
personality rule, for the individual grows better in a state that stimulates, for
the individual needs to protect their spirit from dullness as a right.

152

We need to embrace and caress the tears of others, in order to share their joy, it
is a barter of feelings, as with money; but to do so, only democratic rule is
possible, and it cannot be a disguised image to the people!

For democracy is the expression of freedom, and has to be a pre-requisite for

personal freedom. Whereas false democracy creates fear, and mistrust between
people, for the ruler can influence the atmosphere in a country, by not being true
to public feeling, however if the atmosphere in a country is lacking, dry, and
dull one must be critical of the philosophy of the ruler, then the ruler should be
held accountable for ruling not with a ear to the masses, but to personal bias, or
aim. People can also influence the atmosphere of a country, through the freedom
from the will, and through the pathos of the will.

153

Opinions are a systematic of thought and should be shared, for they are composed
of thousands of micro-thoughts.

Individual opinions cannot be compared, for they crown the distinctiveness in

essence. Opinions express much in a very simple way: as the process of creating
options is complex one may expect a greater variety of opinions, but the
destination is the same for Individualism itself is a regulatory system of
process: one does not follow comfortable decision making, for there is no point in
over done patterns of life, though it is enough to create a strong aim in life.

154

We cannot know what society would think: we can only guess from what we hear. Laws
are necessary, but second to the law is the temperament of society.

155

Some people will have by no doubt opinions, which are aimed only towards the
destruction of others, but it is difficult to separate the false opinions, from
the true opinions on which truth is encouraged. As it is obscure to judge people
with false opinions because opinions occur with subtle care in the mind, but it is
during the transition period between when the opinion is created and the action
caused by the opinion is carried out that a sense of one being or acting in low
opinion occurs. Even though it is easier to detect people with false opinions who
act on them, it is possible for the disciplinary body in the government to have
false opinions, and it is the responsibility of the people to detect these through
the media and to exercise their rights fully according to the law of the state.
Change should always be reserved, for one would not want to adopt towards a force
which is created from false opinion, for change can define us.

156

When a person’s opinion is true or false, it will remain in this way, unless the
thoughts which created the true or false judgments are challenged. There are no
half-ways with opinions, but that person may not be able to decide whether their
view glides either to truth or to chaos.

157

Spiritual patriotism. – Reality of truth should shine in all views, including the
one of nationality. To use patriotic force for selfish reasons are treason to
one’s land; but true nationality is more than frontiers or birth rights, but it is
a personal relationship with the land that one walks on, or the ontological
situation of where one is living.

158

The question concerning politics and philosophy is the practical or critical

situation judgement. But it is in the nature of advancement, that one is not
limited, to make good any self-sacrifice that goes beyond one’s advantage or
disadvantage, and to the advantage of others in the spirit of fellowship.

Landing well in life can mean different things, but one cannot ignore the fact
that much of the world can work itself out given to a common conversation among
the basic of workers, through commonsense, and sound grounding, which are lost
quickly when one rises in politics, either through force or vote, the issue
remains, that such people who travel to such heights lose all, or most of their
common grounding.

159

The truth is that much is visible only if it is immediate, for one knows it, and
one senses it, as one senses one’s physical aspects of being. But being keen on
the bigger picture things are not so immediate, one cannot see the state, one does
not know how to see it for with perspective all detail is lost, our solution and
individual-system is always limited to what is around of us. The problem with
politics is that it believes it can go beyond the immediate, and see the
perspective of the state in enough detail to solve its problems. Though research
is carried out, and many votes are counted, and many opinions are expressed,
people can only solve their problems, which includes leaders. The truth is that
management is an illusion, nothing can be controlled, even influence is limited;
the truth is that all leaders cannot see with perspective though much data is done
by others, in trying to reduce the unlimited problem to a limited one. How can one
see a state in a way that can solve it, when the only world one sees is the one
that is presented to oneself, the real and immediate world which can only be
sensed?

Being it is an illusion that we create order, we actually use order. We need the
illusion that we can create order, but how can we create order, the best we can do
is stabilising, or establish a condition of not losing control. We choose leaders
to control the present order, but they cannot give us what we need: one must
wonder that a higher force had to have fed us the order, as a mother had to have
fed her child.

160

Marriage is an agreement of acceptance in a moment of hope, but it is based on the

present desires, and assumes each will not change, and remain loyal to the person
that love is exchanged and to not change beyond that, and to become another.
Though with soul mates one desires a bargain relationship where one can find many
different relations within one relationship, which allow little comfort to the
individual, but individual union is a matter of simple and deep desire, that
allows solace for individual change within the union which is related to the
essence, and not to surface parameters like social position, or the many shades
that hover over the personality like the weather.

161

There are different reasons which will result in a move to reform, which will be
independent on the individuality of the person. Where there is only one reason to
be individual, because the person is one, even twins cannot compare!

162

Freedom From The Rules Of Life is a retreat from individualism but only to prepare
for it with gravity. Though to be communal you have to be individual to a certain
degree, though being social is not empathy, or flirtation but instinct: self-love
is not selfish if it eventually transforms to a love (free from monetary profit)
or it will not have faith.

It is also true that if the people were strong enough to carry the weight of
government themselves through stronger belief in truth, and moral virtue: a
structure that refuses to bend to a manner that saves, and also infects the
people, but a truth which lives and believes, and compromises not with madness but
allowing the many roads to become one grand road. Also offspring are losing their
innocence quicker, but they reveal much for they know not the cloak that is learnt
through experience.

A man becomes weak and so his woman becomes burdened; well if a people were to
lose grounding, sense of judgement, and vision would not extreme government give
balance to the state, but what would it matter if it happens through force, or
vote, when the cause results to effect more than the process of cause to effect.

163

Too much pretence exists that life has not reached a psychological battle, and it
is only competition. So what is competition? Is it not about being first, but in
life it matters not, except if it is made to matter in an artificial manner?
Though when leaders go on about nationality they only desire to increase their
authority, and lessen in fact the authority of the people, for ancient Rome wanted
the mob, not the individual, for authority is taken from the individual, and the
individual sees not the guidance of the spirit.

In essence the individuality is the gas mask that allows the spirit to breathe, so
it can be felt. It does not follow that individuality opposes nationality, for
true authority is felt within: why should one commit treachery to oneself, for the
real battle is for self-ownership.

Though such people who obey very explicitly with no will, with no ear to their
spirit and who in very deep seriousness obey external authority, at even the most
stupid level even though nothing may ever work for them - whereas criminals obey
not the inner spirit or the external voice of authority, though they have a will,
but their individuality lies more in caricature (or the reflection of
individuality) than in realization on a deeper level.

Milgram link

164

Poem

Space lessens the effect of sun light,

What does call itself nature?

Time and distortion,

To desire to say something for the time for silence has passed.

Occurrence and filter of the night:

From the blowing horizon, that asks for distant wondering.

165

If we hope for something that we desire, is it to the advantage or disadvantage of

your associate human being? It is neither because to be social, compromises are
needed and agreements made and without compromise we cannot see them in the light,
but only in shadow. Being a good sport is a necessity in life, for sociability is
like a ladder, if you do not climb properly, the laws of gravity will lead to your
shortcoming. Social disciplines are a necessity for individual compromises to be
made, for there are no certainties in life, only a certainty in natural and social
compromise!

166

Thoughts feed from the atmosphere, and return to it in life, though solitude
creates not atmosphere, but thoughts are set to fast. Though the thoughts of
others are hidden, one must learn to judge the spirit of the occasion.

Though the spirit of thought rests on the health of the thought, but good
atmosphere is necessary for good thinking. Though we know exactly what each of the
organs does, what thoughts do is a mystery, for what is the purpose of having
thoughts, is to communicate, but what is it, and why do we communicate: simply to
compete for the survival of the fittest, but we have survival tools in
communication that extend many inches too far if we only compete, or share,
instead of trying to create an external harmonic order.

167

What is the desire of life, and what knocks on your heart, so where do your
passions swing? Is there a tongue for such expression, or was there? What is the
feeling of integrity, and why do we value this quality? To feel good means to feel
good at a moment by not trying to do anything that might bias how you feel. Though
this is hard to understand, and difficult to explain, but it is the limit that
language gives us. Then the question of a good social life arises, as limits exist
in the individual: would not limits exist in social circles. Though any
significant change to a social circle, will lead back to the individual, and then
back to solitude, and from such things another social circle may be set to motion.
168

Harmony is a longing to live in a manner that brings comfort within a realistic

framework of livelihood. There is no problem with this, and everybody works this
out for a desire for a good start in life outweighs much shallowness in the soul’s
reserve. So a problem arises after this design for life as harmony becomes our
default condition, in the same manner a rose may desire to bloom in winter. This
is possibly the germ of all self lies, and in this way we lose our grounding for
life; Individual Socialism rests on self-responsibility, which is rests on good
grounding for the character, allowing individuality to arise, for it is more about
development than an aim in life.

169

All readers of words concerning change and action will eventually desire action
for words, but prose can provide a framework for action. Actions are an
amplification of what occurs within, for this motivation all appearances are
deceiving: actions first occur in us. The roads of people are of ceaseless widths
(though depths vary much) but this is why we can deal with the randomness of life,
we only have to believe in ourselves: for self-belief is self-faith.

Faith is intelligent action, as if words flow through and guide movement, though
there is much subtle movement which spills in action. For force determines the
power of movement, which is determined by mass, and acceleration; in mass is
carried words that digest through reflection, or reading, and acceleration is
determined by spirit, which is not about flow in life, but it is the interface to
life. In a sense we belong to our actions, for what decides our actions is
determined in previous reflection.

170

From the sensory experience of life, to the imagination within, put eyes on social
gatherings, and perhaps be clouded by social ideas created from the media. Instead
one may desire to troop deeper still, to find your own sense of the social
experience, or the purpose and the reason of why one needs to connect: for what is
being social is as rare as the identities that one feels drawn to, or the
collective perception of others.

171

When life complicates throughout itself, it does not stop becoming further
complicated, until some climax is found, like a foundation, or spirit of truth.
Though if we give in to the complexity, and try to resist it in the fear that it
may flood us, one may fail to play the drama in a progressive manner, but
represses the movement of the force of life: there is no safe boot in life, for
every individual must have a foundation of truth to be in the process, rather than
the observer of it. Such is its power it influences and overwhelms others to its
favour, but it is earned not through ease, but a complete letting go to the full
experience of life. For one can shift the scale more to life, than death, which
people try to do with money, but the fear seems to feed on this money, only to
become stronger.

172

Art serves a practical purpose when it expresses social virtue through expressing
the collective pain, which serves the will to truth through the will to power, and
perhaps through this Art serves as a practical tool where the individual serves
the social collective, and expresses the collective pain of the masses; though
this serves the masses indirectly and true power defines through expression not
force.

173

It is difficult to be certain of the condition of the world, because there are too
many factors (though it s obviously far from ideal), and many factors remain
obscure: though we can travel around the world, but the understanding of it far
evades us. How can the state of the world be measured? Perhaps through the
bridging of individuals, through union, instead of the bridge to the higher human,
for without any social conditioning of the individual one is left with few
alternatives.

174

Let seekers seek within like night angels, and then through such eyes then to
others. If everybody was of similar way, or if only others would follow, then this
would be the social situation that a social political structure would virtue
towards in humidity. But as such people are not this, for such words need to
appear, and political unification will still be shattered, bruised, and cut for
things stray very far, but people lean deeper not to themselves but the political
idea, hoping that it would lift them, but in essence the political framework is
weary to maintain such a state of strength for such leaning. So must a country
look within, but first it must see its walking shadow at night, and take risk with
virtue, but not through revolutions, but through not wanting it i.e. a sincere
learning in collective harmony, or a healing of the collective unconscious,
through a wondering of national pain, and the very digestion of it.

175

One does not stand like a Dictator, one would think that they were made from rock,
but to live life in truth one must sway also, thus spoke Nietzsche, “Formula of my
happiness: a Yes, a No…”. The prerogative writes thus in this fashion, for I do
not carve my words into wrong, but to the air, I surprise myself, like a magician
whose wand wonders through air in the good spirit of truth, and thus collides
thus!

176

Using fewer words to express, by choosing the shorter aphorism instead of using
the essay gives more power to the idea, in order to put light where there is need
for truth such as in politics as is the focus in this chapter. Such is the
alleyway taken, where directness is valued over the building or design of the
giving of the idea. Whereas in higher education the essay is valued more, for more
value is given to the comprehension, or analysis of the idea, though less to the
purpose of the idea, or function of it: one looks at the tool, and wonders its
purpose.

177

Essay

It must be irritating for any reader who seeks factual information in order to
establish absolutes in life. I write a true, yes and no: basically a philosophy of
strategy. No reason exists to explain why an idea will work; instead I offer ideas
more in narrative order. As I give to social reform, my mind gives thus to me. The
prerogative is my mind, not me; my stomach leads me, as the simple comforts seduce
me through life. Though one may judge these words as being over zealous, but
questions of criticism lead only back to ‘What is a reader?’, and questions of
quality, only lead back to questions about fences.

These ideas map thus in this suit of truth as tools of the everyday passion called
living life, but not being too individual, but remaining steadfast in the
practical nature of the world. Though psychology is more of a movement, with the
flow of liquid ideas, it is a war with melancholy, but vanity is needed, for all
things full become empty, one cannot accept the fullness of life, without the
vanity of emptiness.

Am I to deceive or improve, but one only judges oneself, though faith in truth is
not spiritual, but philosophical. Even if it is true that it is only we that see
our paths, and it is the part we do not want to express: the very feeling of it
only enters in solitude.

Only easy answers are ordered, whereas communism being so social and the right are
being so anti-social: nor does one want to bounce back and forth between the two
like a ball between two teams: I mean two political strong holds.

It is the teaching of contentment in defeat, retreat, and advance, where inner

freedom (which does not compete) is valued over progress (which does compete).
Maybe in this manner the state will not be divided into weepers, and investors;
though this division easily acts through all divisions of upper, middle, and lower
class, for in the heart of the elite is a desire to feel common in the sense of
feeling alive, but this is polluted by fears caused by political hover ness.

178

My proof rests on whether the reader has defined what their idea of proof is or if
the reader defines their proof, either how well the aphorism is written or on how
well the meaning is defined in it. So much depends on so little, unless eyes open
more to reveal more, for an aesthetic proof exists: one wonders in natural freedom
towards and away from desire.

Politically freedom is about rights, or the freedom to have rights, but good
politics is dependent on freedom: so as freedom evolves politics will evolve, but
freedom can only evolve in the nature, and meaning of freedom, but not in the
purpose of it.

179

Everything seems to be in harmony except us, the Earth exists except us in

harmonic perfection with its fellow bodies. Yet we remain with progress, but we
have lost our harmony, and our connection with the Earth has worsened: but
decisions that involve others, in essence political choices appear to calculate
that being cruel is practical wisdom, just a common notion, well common sense
really, maybe we have lost our harmonics with the physical world, or our
relationship with the practical: for the practicality of our nature expresses also
our connection with the Earth.

180

There are some things in individualism which have an impact on the focus of
individualism in basically most of their day of processing; as this is common in
individuals it could be argued that there are social elements in the
individuality. For when we seek to do something, we always ask ourselves how
another individual will do it, and the same applies to during and after the desire
contemplation.

181

So much danger exists in the state, so a fear of danger exists, but should we fear
danger, but the true danger that exists is a wasted life, though also there exists
a fear of pleasure, or are they both connected?

182

Sociality in the grand form is honesty in truth, but not for the sake of being
honest from the freedom of the rules of life has given, but to pay back my debt to
society, or in more concise terms: life – for this reason I become more accepting
of the social prerogative, and even the limits that contain it. Though sociality
exists in different forms, though to stay too long on one level or understanding
of it, one develops confidence and expertise at it, rather than face the actual
truth of it: though the romantic only exists so far, unless it betrays itself.

So politics reflects sociability, and here it is all reflected, as in vulgar

parents one needs little investigation when all is exhibited in the children,
though the media influence is a deathly shadow, but it is not a dark shadow.

183

When life becomes confusing, and decisions seem to be always in the air like a fog
on our path, and one desires one’s sea to be a pond, or if despair to be more a
part of one’s life then it is the time to start digging and find out what is
underneath, in this way one achieves more than empathy with others, but
compassion.

184

The alternative to social empathy which is the norm is Social Individualism: where
one understands others more as a consequence of understanding oneself. This is in
fact very different from social empathy, which relies on layman psychology; one
may judge using this a person by how their voice sounds.

185

The many questions of the world seek endlessly like an over long dream without
hope of neither fulfilment, nor do ideas release this confusion. In this life, we
cannot plan out the world of philosophy i.e. of idea creation, and purpose in the
consciousness of perception of doubt, where originality means nothing but the
pathos of spirit of over-coming in creation of the over-being, so originality is
about creating impressions, but lies vain in the sphere of purpose. One has to
accept the ideas that come as of a greater revelation, but the expression of this
in life deserves a freedom that displays a result of the individualised system of
thought, and consciousness. Though socially different ideas from others will not
find harmony, but ideas are more about benefit than co-existence, but the
sociality of Individualism relies on conflict, but this is a sincere roughness.

186

What does the heart say and what lies in its depths? Though so much is repressed,
does thy heart beat well? What is the life structure it preaches? We cage
ourselves through repressed memories, and perhaps the virtue of the heart is
trapped too, but every path to the heart is as different as the individual, for
many paths exist up the hill: but it is the true purpose of the individuality, and
possibly here lies the ambition of ambitions, where nothing can be taught except
that which is self taught, as karmic riddles suggest us to lead waves of thought
that move from the shallow to the depths of the situation-sea of life which
teaches wisdom out of vanity.

187

Humility adds to character, and such a fire in one’s soul can only add social
warmth, whereas a damp spirit tries desperately to make that spark. For all know
that such a spark is needed, for the inner fire displays our paths; though wealth
can create paths, but these paths display a compromise, or a disguised copy. The
true spirit is fashioned well, and leans to the real with elevated intention of
good will and purpose, for the greater reality is on the original road: perhaps
not the road less travelled, but the road not travelled at all!

188

One needs an eye for the dark nature of life, for in this shadow lies the problem
which lingers; in the same manner the lightness shows us the paths. The duality of
darkness to light can easily be shared, though the light displays our path it
cannot be shared. In some respect this explains why a person in a sharing group
may exalt and leave the rest behind, though if the members in a group fail, they
tend to fail in a very shared and collective way. It is the running from the
shadow that asks fear to come into one’s life!

The critic would mention that I would be digesting the darkness, but one would not
be creating the darkness, but facing it, looking at it. So I will be connecting to
the darkness, or the creator of the darkness, or a wrong connection? But such
darkness must have a virtue init that connects to one’s light, but in truth the
darkness represents a testing of oneself for it is the true duality of life. As
the positive turns to negativity, so does lightness become darkness through
greater pathos of realisation, as something may appear less real, or of less
meaning in life?

As all objects under light will cast a shadow, but to remove the shadow will be to
move the light also, or even to move the object, or to move the object in a place
that offers no light: as is the critical judgement of the purist. One does wonder
about the shadow in one’s life, and at its vanity and the charm of its moving
nature, whereas the object remains the object; but all objects do move perhaps
even in decay, but does a child decay to be a person, or does the adult become the
shadow of the child. So what is this decay and is it not inherited with all
processes: the truth about advancement is that it is only about juxtaposition,
though true advancement is of the concentration of the external light in the
heavens, even the light of the sun is a shadow of it. Though to many this
spiritual light is hidden as if it comes from behind the clouds from another
understanding, but as is the nature of light it may also reach below into the
depths of the horizon.

189

Let corruption surge from all hearts, and souls become serene in action, and rest
for meaning stays in meaning, and verbalising brings interest which in all honesty
is movement i.e. dynamic, unlike meaning which is motionless, or static. We must
learn the process of becoming through over-coming as stars guide so the verb
motivates to the meaning, and the essence in the meaning.

For we are not objects, one cannot just write meaning: one needs a vehicle for
meaning. Verbalising also shows sincerity, for it allows a measure of things which
gives vitality and spirit in meaning. Though the art of sincerity is a revealing
of one’s lower aspects, for then the ego is humbled, though it must not be done
through low spirit, especially low expression! For Social Individualism favours
the most exalted to live with humble spirit, and the humble to live with exalted
spirit.

190

As society stands now, decisions are made globally, then this sets effects into
activity, but Social Individualism installs from detail and then moves outwardly,
for the advantage with this policy is that it relies on Individual effort, but not
on collective forces. Nothing is pre-planed to create a buffer where the process
of the political system is created in real time, in effect a dynamic system,
unlike left, right and middle systems, which are solid systems, and reactive to
each other, this is fluid and responsive.

191

The function of the state is to synthetically create the maternal face of nature:
without the harshness, and brutality of it. The rules of the natural world are
replaced by rules of the state: animal instinct becomes sensibility which gives
expression to our sublime nature. Whereas tribes that live in the habitat fear
their survival as they lack the stability of the state: for their laws are
influenced by nature to condition their survival. Though in many respects for the
purpose of honesty their virtue seems to be more stable, but the laws of nature
force them only to stone expression: but true progress relies on expression to
light the path ahead, though many still live in the state as if they were living
in a tribe in a lost land, due to false political conditioning that is willed
through ego, or animal instinct.

192

There are many ways around situations, but a smaller number of examples of how to
proceed in situations: but no proper pathway exists for an individual. Choices
have to be made, and some have regret and other things are confirmed; in this way
life controls us with obstacles, but the will to overcome varies with the
individual, and on their desires in life. So if problems can be overcome, and
nothing surprises then there exists ontological overcoming. Which is an overcoming
of overcoming, or pure realisation (which is not about Nirvana, for this is not
about awaking, I believe that Buddhists see awaking in the context of awareness,
not realisation) which is a process of the evaluation of the spirit, or an
understanding of the need to overcome.

193

On losing oneself. - It is through the action of letting go entirely, that then so

much of the world seems something detached from oneself, only afterwards the world
will find you, for the truth is that one does not find the world, together with
the true social. So much cannot be worked out, for if one needs to work out that
it is better to co-exist, whether from one individual to another, or country to
another country than one is forgetting something, for such things are realised and
not found. So awake everything is, with so much calculating, but realisation is
above calculation, it reveals only what one finds through humility: though
idleness is not reflection, but idleness is not letting go, but more of the world
letting go of oneself.

194
How is overcoming done, what is this process? Though not a question to answer, but
a question for starting things, we overcome through spirit, which could be a
feeling of vain hope through an obstacle that needs to be faced through strategy,
and planning. One is in fear, and the fear has to be overcome, with subtle force
one sees through the fear, and the fear passes behind, as one passes over the
obstacle. For this reason, overcoming is involuntary, because it relies on the
depth the individuality lives, or relies on. Solitude provides shelter so much
that if one can endure it one has time free from overcoming with nothing to face
except oneself, which can be overdifficult for some. Though overcoming is not a
daily action, for such weights cannot be taken lightly. This is passive
overcoming.

There also exists active overcoming, which is opportunist by style – a taming of

the shrew, thus the obstacle is converted to ones advantage. One may wonder what
is social about overcoming, what does the social give which goes beyond the heat
of the gathering, for does the soul only take from books! But the social works
like an engine, its parts have to work; though Social Individualism assumes
without offering proof, or any sound theory that talents are spread for the social
utility, and these holders find collective responsibility: creating an individual
nature towards the state.

195

And suddenly time stood still, as if the world only existed through a window,
where was one’s sense of the cosmos? So the many rivers run, regardless of inner
destruction; how do we fall so low in the mud? Why does the truth remain
regardless, for the forces of negativity remain seemingly quite stable! But the
destructive force of the confused in humbleness, and wonderment collapse as a
house may age, rotting and pretty vacant: negativity betrays its own virtue, but
the house stands, and yet they believe that this is proof that they stand.

196

Sensual intoxication resulting from mild chemical stimulation to extreme ones are
more a side show than an entertainment; but the chemical alteration is caused by
the nature of the reactions in the body, for this reason anything beyond the
natural high spirit is too individual, and here one finds limits to sociability:
though creating a sensation or limited expansion to individuality for people
burdened by habit, and not raised by it – who feel far from individuality.

197

Eventually things do become apparent, as what is being too individual, and then
does one compromise what makes ones life something that is worth the effort; for
in truth sociality is much of the same thing, though pretence may exist of being
able to get away with things – one just needs to raise the perspective. Or the
over social starts to display individualistic characteristics, but such a path to
individualism will challenge one’s spirit.

198

The many lessons of love are numerous, but it remains the social prerogative; to
some love is a many splendid thing of fulfilment of desires and dreams and a great
learning thing, and to others it is a many splintered thing: of thorns, without
the fragrance of roses. But the search for truth appears simultaneously with a
search for romantic love: for it is the truth of the heart. An invention, and
illusion of the heart, perhaps when the heart distracts from the mind, hence
putting a blind-fold over the true intentions of the person in mind in order to
bring out with kindness what the self sees not through in life as a single person.

199

Truth is more of an individual aim in philosophy, but the invention, love is a

social aim. For to pull one person towards you (though what is) will bring
everything closer to you, for love is not individual, it will work for all
individuals.

200

Love pacifies the Individual fortitude, as a mother would a child – but it also
expands its spectrum of visions or horizons. Social Individualism is a process of
life, rather than slices of it as is offered now which is politically normalised
and people have been conditioned to it as the only way, as once Kings and Queens
had done so; choice is restricted to analysis of observation where policy exists
outside the state and not in the state.

201

Many are left desperate and stranded, or lost, as there are numerous dead ends and
winding roads in life, and obstacles do not forget: political policy seems to not
care about the social. Whereas we can analyse what is said through the media:
things stand clueless. In such circumstances one must reach beyond the daily gloom
as perhaps some absolution does exist – for what is the truth of absolution?

202

In this mist.- The truth about the fate of one’s life relies little on values like
that of the sexes, or age. Values are created by our attitude to fate: one must
act when things are going well, and one is pacified by good nature, and only then
will the future glow in one’s horizon with optimism. Though one cannot take this
to a political level but rulers, who reign well, must first run their personal
state of affairs well! Though the deeper one goes down the path without inner
action in effect, things will eventually stop going well, and the later this
action is taken the more one is forced to compromise with shadows later!

203

Official sarcasm. - “When is a lie not a lie?” I ask the Minister, or would one
say I do not appreciate sarcasm. Still have not felt well by the words of a
politician, or a religious person to speak with actual religious feeling: maybe
labels are processes, not nouns but verbal: such has their sarcasm evolved.

204

There are moments when reflections are so patent, and directions so particular,
and whispers so loud, though logic compatibility escapes from one’s past, thus
actions become much more than necessity, but an order from oneself to oneself:
thus true sociality defines itself not as a whole, but on its internal individual
drives, when consciousness thus escapes the orbit from the scheme of cause and
effects.

205

The gist of life and its conflicts which are struck between the rational and
irrational of opinions and tête-à-tête must not be feared, but accepted: for in
social conflict lies good meaning. One must not compromise harmony in sociality
for truth is a value of substance, but central perspective comes through
challenge, and not unsighted trust for the sake of convenience.

206

Allow silence* to gather as if one has greeted an old good friend: but it comes as
a fog, for the relationship with solitude is the relationship with the social, but
not the spirit of it which is possibly based on our self attitude – the concept of
this varies individually, or the method!

*Silence is used in the normal sense i.e. stillness, but in more modern thought
stillness could be mental, emotional, static, or dynamic, or a combination: or
even a percept ional stillness, a clear perception not over reacting to sound, or
shadow. In this sense silence is thought to be about our understanding of fear,
and belief in our sense of undertaking life.

207

Society is a category of groups, but how can this be analysed? This is the first
question of the left, right, and mean political structures: who do not ask the
question to move forward, but how better to apply their policy, with no desire to
reflect on their policy. Such thinking cannot understand what can only be felt;
such analysis loses itself in perception: observation only concerns itself with
the surface nature of these groups in all generalisations, but it may not have
made society fragmented, but the promised rescue is a faint dream. The right lean
to the past, and the left desire the great leap forward, whereas the mean seem to
struggle in juggle in-between but at the price of losing a political focus.

208

What is the purpose, and nature of society in the state? Does it represent the
state or a division of it? Perhaps it represents something inside of us that
connects us better to life, though it defies analysis it implies state parental
policy.

209
Social openness.- There is one way an individual can see the light, as a torch
shines in darkness, and that is after a hundred arrows have been fired at that
person, not that the person learns to protect themselves from each arrow, but the
time will occur when the arrows will stop coming.

210

Social Individuality does not seek to complicate society, but to simplify it.-
Sociability is about familiarity, the closer people are collectively through their
groups, and the more sensibility there is for political decisions. Dependence
breeds sociability, whereas independence brings people into solitude, but it is a
mass opinion that the well being of a citizen improves with greater independence
the person achieves. Though independence does not lead to individuality, but to
greater self-responsibility, whereas people who seek spirituality through solitude
do not seek individuality but pathos or the light or signs towards individuality:
a foundation for existence...

211

Fusion of the Individual and Social principle.- Of the swing of sociality in

comparison to the workings of the individuality there is greater wave for
intensification, but also of chaos: for we can never feel as another, nor can
companionship be absolute.

212

Even things that do not change are forced to change by entropy: better to force
change, but a purpose of life is to force one to change. Still people seek and
speak about paths of no change in the natural movement of the atmosphere of all in
the dramatics of the structural integrity of life, though daring not to go under
the surface.

213

God to oneself. - Through all desire one wants to sow seeds that bring good
fortune in the grassland of life, but nevertheless they find they are vulnerable
in cellars under society. Thus moral crime gives, though it is officially
permitted, one wants to reap, but the sower is the individual and only passion
rains on the crop to give good fortune. For seeds crave the light of morality, but
not just in the sense of charity, and companionship, but also in the sense of
intellect and moral truth.

214

The most wanted procedures, and encounters to achieve, are also the most difficult
of things to recognize, for this reason many are swept away like pebbles into the
sea. It is not about the hypocrisy of truth, but the modesty of it, many expect
truth to have a sense of self, and a smartness wrapped around like a present, so
this is what is taken in as if any consideration of it would be a sin.

215

It is the passionate grip of the heart that cannot be deceived that wants overall
peace, but what controls conflict, to resolve it? For individuality seeks with
sincere desire as it suggests the in before it divides thus discovering an inner
duality not in need for labels but feeling through life with empathy that
pluralism is for the best though it may not become apparent: for such small steps
need to be taken that cannot be measured.

216

Deeper in the ocean of rate – my intellect leads.- Social calm and collective
bliss in the sense of kindness and in good hearted reflection we all desire
inside, though intellectual compatibility is one of convenience: a harmony in
compromise, where thoughts lead through the minds eye. But sexuality confuses the
path; lust is hypocrisy in disguise that gives more only for the moment, so the
intellect leads, from a thought free from distraction: one goes beyond the body,
but also from judgement, for acts judges themselves - past the sense of what is,
and to the path that glides, with us in good spirit hand in hand.

217

Writing does not invade opinions, as much as converse, it displays ideas without
intrusion, and it expresses without manipulation well when its currents flow and
things must flow in humble direction even when the stream submerges underground.
In quiet guidance are good directions given, or are realised, though direction
created through conflicting discussion leads not the collective stream from ground
to air, for such guidance forces the stream to dryness in pride, which is almost
always hidden well.
218

What is the purpose of the state? Order is the path of the state, and individual
becoming is a personal issue and not of national stress, but the state desires
health and order, it desires the means to keep it in order; the state is the heart
of the individual collectiveness of consciousness. It also hopes for the desire to
be of value, and not to just exist to only be alive, for health gives in order to
grip better in climbing the challenges that lay ahead. Nor does the state exist
for the artist; it simply wants the necessity to know why it exists, for it also
changes, for the strength of its rationale is dependent on its values.

219

Guiding political principle is influenced and guided by country borders, majority

and minority groups, but people need their past if they appear to hold values, for
people like to feel esteem through national identity. Policy should respect the
past, though nationalism is a psychological need for identity, though identity
does not give purpose in life. Political leaders serve the collective, and from
this well they construct decisions, so the individual collective must be answered
for here rests the substance for serious political strategy!

220

The relationship with the government and state principles is one of more promise
now that maps have been so affirmed; we have accuracy for mapping that belongs to
modern times in connection to new technology such as satellites. Though when state
quarrels stopped, unity was found through technological advancements especially
for larger countries, but then governments quarrelled externally instead of
internally: one necessitates understanding as to how states compromised to create
unity, or how cultural regionalism was compromised?

221

The word government is intentional signifying that one does not have to think for
oneself; we are governed so all we need to do is to live: but we need a purpose,
we need to find that compass inside. It is now not a question of dictatorship as
history has shown in the past as a lacking political order, but a question of bad
leadership: power seduces government, it only wants more, even the power to be
seen as it wants to be seen through media manipulation, and information control.
Though such power exists in all government, but power distorts perspective, though
it is easier to make decisions: answers are given instantly, but such approaches
are misleading and sow dire seeds.

222

Politics is a grand subject in every sense, many lean to tidy economics of budget
and recession because it simplifies government to left, right, and middle: though
a family cannot live on money alone, but what is left is not a small challenge,
and it may be true that the idea of power rose with government, but what is this
power?

223

Though government is subsequently complex, it strains to progress, for the

relationship between complexity and progress does not exist: only in lack do
things desire this illusion in progress. But what is progress, maybe it has too
many forms, and what ruler can measure it, but better for the state to live in
process than progress, activity over aim, as aim is contrived unlike purpose.

224

The growth of government has been an organic one as of a tree, though Kings and
Queens still exist, but only out of title, and public opinion. These trees simply
stand and cast a felt shadow, failing to reach a purpose, and only more detail is
added to its branches: such is this forest, or nature of this political world! A
necessity though the variety of these trees is endless each country appears to
accommodate a different form of it. Thus change is forced externally by political
weather, and not internally through good nature.

225

Instances and choices are numerous in the life of an individual – natural sparks
cause explosions in life which simply reflect the dampness of modern life. So
where does government show responses in its responsible ruling nature? The answer
is easy if the people themselves are less responsive in life, or more aimless,
seduced by popular culture and not wanting to look under the surface of their day
to day existence. Though if government is too large it will lead to fragmentation,
but it would be better if it was represented in many different fragments, perhaps
something a little more than left, and right fragments, which is more about the
people they rule, than actually ruling.

226

As prey we seem to appear, never really finding peace and expression is content to
sleep. Of atmospheres of the state which somehow relate beyond a personal
intensity to our social nature: though through government the collective finds
empathy, for it is the shadow of the state, though we live as shadows!

227

What connections exist between the group that governs and the group that is
governed? So many questions lay posed through passing generations. One has to
consider that this connection between the people and the elective is not a good
one, though they have the vote of the majority. It is also self-assuming that it
could only be in this way…

228

Religion will always be an aspect of the nature of governing as it is of something

that many need to rely on: people need something to have some kind of grasp or
meaning of the soul, but the lack of moral reason in normal day to day life has
caused a fragmentation of religion from politics to a much lower power which has
caused many to challenge the very idea of religion. We also live in an age of
communication, which takes much excuse for reason mentality out, though it is also
a communication of ignorance.

Our first reliance were our parents when we were children, and thus as children we
were or are governed, or more clearly nurtured, also the second reliance could be
an idol who delivers a perfect image, and hit after hit: a form worthy to lean on
to a growing child in great distraction perhaps, and the third reliance eventually
becomes religion, but few things are worthy of such leaning in life! Religion is
simply the thing that most people rely on, for it gives people a certain aesthetic
understanding and contemplation of life which exceeds the validity of religion
itself, but it is ontological, as it is about why one leans, and not about action
(which is Individual) so if a country is collective in this leaning, the
government will thus lean too in this approach.

229

All is not open, nor can it be, even the unconsciousness is hidden from us,
perhaps intelligence is at work, a hidden one! Though there are advantages and
disadvantages in open, and closed government, in the same way as an Individual
nurtures the subconscious from others, but one also needs trust and openness, but
no man is an island, and there is much madness in the world, should one have to
trust this madness to breathe in a social manner. But to become too closed is to
lose one’s sensibility, and fresh currents may not arrive, but drown deeper into
our own abyss.

It has cost much to fuel intelligence agencies, expenses pile up, perhaps some of
the agencies act like governments in covert operations, better if such a thing was
integrated into a sector of the governing aspect. If government was independent of
politics, and elections consisted in voting for one ruling representative and
government was allowed to grow with intelligence: we should vote for one person
and not many as we do. For in Social Individualism the voting is Individual, and
not a generalised vote for a group, and we see choice; in this respect voting
becomes an exercise in Social Individualism.

230

Freedom of speech is not this but it describes the freedom to be right, or to work
out a sense of it. Though not right in the sense of taking rights away from
others, but right in the sense of Individual essence, and distinctiveness, with
respect to the existence of others over material concerns: for true speech comes
from inside and is not interrupted by the tides of life, but becomes ones tide in
life.

231

The juxtaposition of my previous Freedom From The Rules Of Life would be about
what to do with this freedom, what is the policy that follows freedom. But Social
Individualism is no luxury, and many would seek luxury after they have discovered
more freedom in their life. For spirit is not movement: it is consciousness within
consciousness, a seeing above and beyond image without regrets, or fears of loss.
With such movement one follows a subjectivity, a cross linking of words from
different sources, like a detective searching for clues, trying to step outside
the ring of life, to seek better directions which fulfil, before one becomes a
victim of envy; for here is a motivation to raise oneself.

232

Where does truth exist in such Individualism? In its ethics, so what about the
ethics of business, would not the same truth exist there. The union between the
sum total, and the subdivision, and the becoming of it, without the part acting
like the whole, or the whole acting like the part: for the whole cannot be
individual, but it must bow to the individual for this reason, for the whole is
not a sum but a representation of it.

Whereas business purpose is in the nature of profit, which is not a purpose in the
Individual sense, for this is about values and inner contemplation with outward
seeing, hence it is teleological in its meaning of existence, not refined, but
more a state of affairs of roles in running business, there is no reflection of
contrast as in utilitarianism. If the role of ethics in business is only profit,
one can appreciate this, but it is a planned purpose, not a working out of a
purpose, a yin aspect of purpose, and one needs to work too, but this is more a
yang aspect of purpose. Though if the purpose of business is to offer a service
that is of benefit, why do governments also see themselves in this process of
profit? Or how can this whole (government) be individualistic, if it acts like a
business, though more a business of business – economics? The obscurity of yin
purpose is contrasted by business, or yang purpose that is not vague but marked
out clearly: either should aid and provide for the other, and will have to meet at
a certain point; one must first find purpose inside before one finds purpose in an
external manner, hence it is the Individual that works best at work.

Reference - http://workingethics.com/profit.html
Extract below from above link:
Although there are several approaches to business ethics, I am assuming in this
paper that business conduct can be analyzed much as we analyze human conduct.
Businesses, like human beings, can be seen as agents who make decisions (French,
1984, Brown, 1990). There are also significant differences between businesses and
human beings. Businesses, for example, do not have individual motives or desires.
They are structured collectives and communities. These differences, however, do
not prevent us from evaluating “business conduct.”

233

Foundations need integrity, for foundations define the parameters of stable

operation of political affairs, not withstanding individual purpose, but to
provide living parameters for the state. As to dig so endlessly one sets a poor
basis for allowing growth, but Social Individualism does not plan but it grows,
whereas left and right policy is planned and presented for votes, and travels thus
without bending. Such is the caution of Social Individualism… for when questions
become silence it would be a prompting to stop defining how well this scheme will
succeed.

Over planning feeds fear and under planning feeds despair, and these are clearly
observed from left, right, and between plans. For in democracy no vote exists for
centralised policy, for such structures drift more to oppositions, one cannot be
both, this common ground becomes a policy, rather than policy being created
through reasoning, though common reasoning only suggests that one policy will
work, but does not realise that both policies can fail.

234

Alive policy.- In existing policy, differences are thought of as a nuisance, less

and less change is found acceptable; differences are becoming a nuisance, or even
anti-social, but the truth is that we are different that is why we act
differently. Though it also means less control, we cannot be analysed through
market research and statistical analysis. Differences should be accepted, for
being different is a process to resolve inner conflict through the Individual
process.

Improvised government seeks a guidance in the circumstances around and through

government, such a policy can weather out more than is thought normally. The
illusion of strength in government though it is written well into stone only makes
illusion for play that things will eventually work themselves out, through de-
individualisation, though time keeps running and does not prove that the illusion
is not an illusion. For one can rely on laws so much, but a stronger and
Individually free government will realise that laws are like locks for safes of
are rights, so locks adopt as laws do, while the law-breakers adjust for the
adoption.
235

Defence is very necessary for a country, though this is often exploited to many
ends. However political fear is seen in many political parties, but such fears can
bring out the worst possible scenario. Relative policy will always be opposed,
left to right, vice versa, middle to right, left-middle to left, but no such drama
exists in Social Individualism, which can ignite doubt to fear so treacherously.
Though gaining land only creates an illusion of strength, though it can win votes
of non-individuals as an impression can create some spirit, unfortunately over the
years gains created from a reaction to fear, only lead to other fears; such is the
present ground ripe for seeds of political fear.

236

Fading and falling in the grip of wanting something that costs nothing, yet the
scheme of things is not about people living with purpose, but it is called
economic harmony, but is it economic order? Though people pursue so tediously in
vain - their atmosphere is conditioned for basic living, but more people does not
necessarily mean less individuality, one does not live less for the purpose of the
many, for this does not serve the many; but any group can only be respected if it
is individually respected: one cannot respect something if the parts are not
respected, thus everybody is put in their space, but lack of Individuality only
creates fields ripe for desire, one simply wants this and that. Though Capitalism
is no political system, but it is an economic system of the illusion of laissez-
faire , though Social Individualism uses Economic Individualism, unlike the right
which manipulates economics, and the left which suppress free economical
enterprise, or between meditations of policy, though as it stands it is no Le
Chatelier’s principle.

Reference notes

Le Chatelier’s principle [lə sha tél yayz prinssip’l] principle of chemical

equilibrium: the principle that a change affecting a chemical equilibrium is
offset by compensatory changes in other components of the equilibrium, thus
producing little overall effect.
[Early 20th century. Named after the French chemist Henri Louis Le Chatelier
(1850-1936), who formulated it.]
Encarta ® World English Dictionary © & (P) 1998-2004 Microsoft Corporation. All
rights reserved.

Economic individualism's basic premise is that the pursuit of self-interest and

the right to own private property are morally defensible and legally legitimate.
Its major corollary is that the state exists to protect individual rights.

237

Policy of light.- From such a principle in a state of doings that are unique in
their development and purpose and united in its struggle of pathos with the basic
unit of the state, not the unit of currency but the individual, as is value given.
Such a policy of integration with the state, for prudent reflection, a nearer
prime presence settles in the state. For taxes and import/costs do not raise or
adopt a country to the world, but through collective Individual worth. One can
have much, and yet have so little, gathering that what can be said of the
Individual, should also be able to refer of the state, as a repeating of the
policy of major error lies well in the normality of present day government, such
horrific errors in the past exist only because a foundational error in policy
exists, through the attitude of blame we have evaded the changing of policy, and
it was through the attitude of blame too that in the past such policy has failed
any sensible policy of reason, and prudence: thus the prerogative for double
standards cease in this light of meaning.

238

As of policy, what is it that one chooses, or what hints one to their motivations?
But it is not such, for much ego is revealed through might of war, and invasion:
using history as an example, and ignorance as cover. What cannot be seen, behind
motives, glimpses of truth perhaps betraying its user. And attitudes of wounded
souls of life - one has the right to cure oneself through self-thought, and self-
care through Individual reflective ness in such cases were one sees cracks open
up; rather than being subject to this ‘upper’ direction of guidance, being
obviously so much for the best in the long term? But being a subject to one’s care
of self through sense of self, and thus to become individually fitting.

For there is much crisis in mental thought, and much sense of unequal justice. The
finding of ones dignity, and the succession of days in life, not unfortunate, but
as a wise pathos of motion distinguished in true inner forces, and realizations,
not limited by vision, and economies of money in senseless aim, but rising beyond
the echoes of political eagerness. Social Individualism is a quiet mannerism of
love of Individual union of Individual expressions, and hence the collective is
driven by wise turnings.

239

What desire commits to this present economic policy? So great is the void…but of a
worn policy of spirit. Limits exist not as rules but drivers of enforcements to
protect and allow the necessary Individual pathos to make existence not just a
tour of force and competition, but to a consciousness of a journey in life that
necessitates beyond ness and natural fulfilments that belongs to a greater
political order. For the greater many is denied any happiness that extends beyond
economic desire in life. Though such a policy leads not to any freedom from the
spirit, but rejects it on the grounds that Individualism lacks the serious drive,
and should be limited to culture. But the Individual spirit is as serious-minded
as the desire of the Individual and not necessarily connected to the Individual,
but closer to the essence behind the Individuality.

240

Decisions, and choices only guide under a certain criteria that is presented to
us, if the criteria or policy of our existence is wrong we will make the correct
mistakes in our decisions and choices; unless the choice looks at itself, and
decides to challenge the normalised policy. If one studies the reactions of one
chemical with another, conflict may result, but may also be caused by the
conditions that these 2 chemicals are allowed to meet: thus one commits oneself
first, before any attempt to wonder.

241

National identity has to extend internally. True Individual pathos requires

conditions that go beyond the economic. Presently nationality is about serving the
economy, and here it is laid before you, for a countries value lies here, unless
another value is found.

One does not just want to fit in, one wants to go beyond the measure of things,
and lead a life of self-Individualisation; thus value is based on each person,
rather than spread using left, or right political poses. One has the right to find
a contentment that feels real, though one does not vote for oneself, but one
represents oneself. Though one can have too much freedom, but one wants the right
to manage one’s own freedom.

242

As things stand, as we stand, for as the world is but an expansion of our life of
desires that builds conditioned through the experience of the social
consciousness: that thread that connects us all and creates a sense of humanity.
So perhaps the economy of world barter is a side step for this, for either
perception exists as a reality or it does not exist; but the wealth of
Individuality surpasses much; perhaps also buying without creative individual
interest is a void in life: for one cannot economise past one’s sense of self, at
the risk of losing one’s genuine feelings in life that identifies us in an unique
and private mannerism.

243

Much flair lies in the fabrication and latent truth of achievements in city life
though they are at odds against present political climate, but inspired by moments
of clarity that go beyond the ordinary greyness of life. Where something in the
most strange and quietest atmosphere from deep within, and past logic refuses to
bend to the crookedness: the necessity of being and needing to be able to feel
good in one’s skin, and through a sense of collective goodness to make life worth
the bother of it, for a mistake is simply one more step in the wrong direction:
such steps cannot be easily retraced, though they are not the mistakes of effort,
but the habit of lack of spirited effort. Such actions with such results are done
with sublime passion, though much loud passion easily gets applause, but will
eventually be drowned by it, but the lack of applause can raise oneself, as one
finds a rich silence.

244

After all, and what remains in our depth and spirit, but not sinking in false
formality but rising through rich informality. And all by the mechanisms of the
rising and falling of thoughts a new measure of policy dawns, as formality turns
to informality.

245

State idealisms are an impossibility but ideal properties have always been defined
fundamentally, or with exaggeration and led to politically distorted landscapes.
Idealism only works Individually for then one is left to compose it in a personal
way, whereas politically left, middle and right structures attempt to define
idealism collectively for the state through whatever policy is initiated, but
exaggeration only works in a private way - though state idealism assumes such
privacy is a luxury, but all political atrocities are led first by an attack
against the privacy of the person.

246

The stares of the state reach for its preservation, and well being, but more for
the on going nature of its policy. Though one can surrender, that perhaps all is
for the best, and perhaps one eludes oneself in doubt, for gone is the feeling
that makes life of value: in the range of aesthetic love!

One may doubt so well, and many things may pass us by yet. Quietly we question
beyond material policy to find a port for inner and outer union. One reaches
through building, one extends naturally, for being Individual is a finding that
extends beyond the material, or one’s wealth, one wants a knowledge of oneself,
going perhaps to formula, but the tangent of change keeps the world stabilised.

247

The shadow of policy.- As words of value need purpose, but so does purpose need
the freedom to exist. A lighter understanding, or an easy natured policy: as
lightness can descent to darkness a breathing policy is needed, not a cloaked
policy - driven under the necessity of quick progress, followed by heavy fears to
waver public thought. A non economic policy of freedom is essential which frees
policy from legal corruption and is free from heavy poses of influence, steered
with tactical questions! For such a policy will not stage a more open give and
take, going beyond financial needs, to deeper wants: warming the cold barriers
from Citizens to Individuals, and turning legality to morality, legality serves as
a policy of morality.

248

Everything will tend to its nature, whether right or wrong, but the problem with
Individualism is that the subjective experience of life can be seen as a moral
prerogative. We desire and so we reach, but Individuality is not about new ideas,
but it is the path of new ideas, its repetition will defend this. Yet we do have
order , but something escapes us, something without pretension, but fluid:
undefined and defined - a policy based on the nature of policy. We are forced to
wonder, and desire the freedom to wonder, one cannot even help another -
everything is bought and sold, all stands crippled, but standing and the truth is
always revealed, for jealousy cannot even be evaded, something always escapes.

249

Definitionism against reflection.- If only our depths would settle in their

depths, but we are never left for many need us more than we need ourselves. Though
left, right and middle structures seem to take all the road, but Social
Individualism is another road, though it drives not on the road, but in the road,
for if it drives on the road it has to be in a certain position on the road, it
has to drive to the left, right, or middle of it, these negative policies force
involuntary sacrifice, with a sword.

And thus what does follow, but the Individual elements of the state are lost with
the chaos, as garbage, and its spirit is lost like rain to drains: everything is
defined without spirit or depth of understanding. For definitions are defined by
reflecting on zones of understanding, which condense to define knowledge.

250

Tempt not us to understand, but the true policy of a leader is the Individual
policy of self as of any leadership from the group to the group of states, this is
the nature of the flow of policy. For the nature of the political point though it
may extend to such, and such boundary is only as significant as the initial spark,
and it cannot become more than this, or amplified by any support from the public.
The counter argument being a spark purified, through argumentation, but many times
the loudest voice wins, and the quiet voice speaks in subtle notes resting on
reason, refusing in silent heart.

Though the origin of the question of policy is not the answer, but the origin of
the answer - for the origin is the seed of hope. Thus we question not for
ourselves but beyond ourselves, but the question also poses a beyondness of our
normality.
251

Does the other view you, as you view them, or how you expressly expect eyes to
confer. Thus this shared rock of beliefs is a parody of styles, with hands in
pockets and distinction dead through an accepted parody of manners. And after many
years a dispatch drifts from over the awareness of our sightedness, perhaps it is
not about the money counter, but the procedure of being is the room between
mankind, or an extent in being, and not out of it!

252

The distinction of civil rule that produces a ‘state’ happiness ruled by pride;
but such glory, though a success does not rule in itself. The shallow rise to
force, to such glory, so is this success, a disappointment over the population,
for do people become failures if they are on not on the decision plane?
Politicians are thus not seen as of the people, or for the people, but elementals.
What is acceptable in such rule, but the opinion that one is belonging to a land
has the favour within a reality of truth, in excess of being able to follow signs
in life, as one was a pawn, as not being a ruler?

253

Obstacles exist all over, everybody wants to win, but that is it, utterly to
triumph, as with the economics of policy, as with the economics of immediate
movement, it is very economical. The reality about economic policies is that they
are far from economical, and require much resource, to maintain a capital economy,
that requires to inevitably run it, there is no blame of rich or poor but the
policy stands trial.

Individual Socialism highlights the power to make providential options that are
right, without the stress to be right or left, middle, or even greens left, or
right. Whereas truths do not exist in policy, but await to be found in people, it
is what is valued. As a child ceases to oppose when given the personal scope, when
proposed the privilege to exercise Individual freedom.

254

Political ontology.- So here is the authoritative chief, we do not know him, but
we have an idealized image, and news broadcasts. But how do we hear, is it the
Individual or citizen who listens? There is such power defined as when their
Individual force exceeds the laws of their country courts, for if a miniature
version of this leaders task of force and covert operations be judged, would a
sentence be given in a typical court of the land? Thus leadership should not be
Individual, but not as a result of plainness but through sacrifice of
Individuality, so true leadership is shown, and power is returned to the citizens
to become in-result able: in this way the truce of a land is protected internally.

255

A policy of being and not having.- In collective being, what is Individual force:
there is nothing wrong with having a request for power, but economic systems
announce a lust for power. For one is living in the system, as with all types of
familiarity one accepts what one knows ‘better the devil that you know’ but all
well systems flow, or they dry up, old ideas shed their skins - the present system
of left-right suspense meditation is a tape that has been performed too long,
people desire an open system of policy.
In understanding another one views that cause, and in being cultural one views the
case of effect, but economic policy promotes a world of effect that leads to a
deterministic world view, we accept the negative aspects of the international
condition because we are trained to do so by an out dated policy, we submit, we do
not question, nor do we hesitate; so where is the cause in an individual? Than we
know our effect to that person - social individualists.

256

Though there is much promotion of Individualism it is more of Economic

Individualism, or its counter part is Non-Economic Individualism, whose counter
point is a global equilibrium. One system will naturally adjust to another system,
troubled countries are compelled into this collective case, as left and right
policy will adopt (though this is a case of negative adoption), so what is this
non-social Individualism? This would be a non-cultural, an Individualism of
spatial existence: based more on inner relationships, more a culture of being than
a culture of the arts.

As in a class student results are not spread out, ability is not collective, as
with the richness of not the same countries: one may behave in one way, and
another scholar in another method. As a Social Economic system, will compel a
counter non-social Individualism, and this Individualism will be more of a willing
nature than the hesitant reflection of Social Individualism: more a case of closed
Individualism, than open Individualism.

257

Motivations for political thought.- In all things there are suspicions, thus so
many things are drawn to formality through alarm of doubt. There is sense of
injustices in being so formal, of being so much of a type, though there may be a
type of cute comfort in it: though formality has as much reassurance as grade
qualifications, though some virtues are needed to qualify exams, but such
formality comes through as commercials of the self, rather than belonging to the
person.

As by explanation economic policy was only being itself, and showed its colours
through slavery, Imperialism, and the cold war, and their motives were economical
and any accountant would bank them, whether left or right. No motivations exist in
this, but one does wonder when it will announce its colours again. As with the
2005 attack of Iraq has funded the terrorist elements, there is little motivation
with this position: Iraq stands cursed, and tortured: though played by both sides
like a chess game, and celebrated by people with pride, and heads by ceremony.

258

Informal revolution.- Formality needs more of accessibility, and the most cruel
systems were very formal affairs, full of approval, courtesy, and little shouting
- though the distinct formality was maintained, and more reassurances proposed
through publicity. If formality is needed, one needs many ties, and very clear
expressions, thus a good motivation for political thought is the accessibility of
informality, for a line can only be so straight, without it being drawn to offer
reassurance to the population, unless a position degrees them to rely on
themselves: for with truth comes casualness.

259

The drama of judicial verdicts, a mystic melody floods in, but economic slavery is
no exalted wind. But new doors exist to be found by the curious, but a new
curiosity guides new motivations. This presents the truth that all policy is
ultimately only social motivation, the deeper themes must be served, but only a
different method that tries to account for in excess of economics.

260

Motivation evaluation and impeachment of the old order.-Such is the earth of

duties, some usual, and a few unusual, but both fulfilled in a normal manner. Such
are our roles from the heart, to the spirit, we seek questions to clarify. But the
greatest mistakes have yet to be made, current policy as yet to reveal it's task
without bias, but it still has an allure of false freedom, together with the
mirage of Individuality as being a ‘designer’ creature of wanting and requiring.

As with Hitler, progress was made through illusions, and much pointing to
terrorists, before he became a judicial terrorist of the world. We need the
illusion till it breaks us, and sends global chaos where the whole world is put on
the cross. It is all about finding that pure inspiration before it dies, and that
is Social Individualism: perhaps it is we that lie to ourselves first before
policy.
Posted by Anonymous at 1:50 PM
Saturday
CHAPTER 3 : NEW HORIZONS OF MOTIVATION
261

When we want an incident to have gone in a different way from the way it actually
did occur; we do not know how this different way will occur!

262

Sleep deprivation causes us to find scapegoats, but the trial is to identify what
they are?

263

We are impressionable creatures, though with an awareness of it, but it is

laborious to affectively impress ourselves to ourselves.

264

When we rush, we offer confidence to ourselves when we are not hurrying, and when
we are not hurrying we offer confidence to ourselves when we rush.

265

The shorter the maxim, the greater is its critical mass.

266

We all desire to roughly identify the age we would die, but if we did not know the
year we were born, would it count too much?

267

State of ideas.- When we halt, some kinds of ending has been made. Also, when we
resume to make gaps we compose a beginning, such is the natural cycle of our
theory.

268
We like to expect, but what is hope? Which interpretation does we takes of hope?
Because we never determine or settle, it effectively coerces it possible for us to
hope in different surrounding circumstances.

269

Much rest comes with reason, when one considers one has had enough before of it.

270

Whenever we absolutely hope for something, it does not matter if that something
changes as long as we still want it.- For wanting is about the desire to couple,
and the sentiment is the glue, we link and we find implementation in the link, as
if the passion is what we expect, and the something is only the illusion to it. As
with one sex to another the relationship is valued over the person, and frequently
impressions are deceptive, or a necessary mirage. And of items we need, we do not
desire because they have a role, for want is the desire for things that we do not
need, and what one requires is because of what one offers.

271

There is a language of explanations in every language, which makes people consider

in volatile ways.- I do like that Dylan song, ‘the answer my friend is blowing in
the wind‘; I besides had watched that a wasp had been blown by the wind high up
and through the little gap where the window opened, but how hard the wasp tried to
find the opening it simply buzzed more. The inquiry is which way is the gale
blowing, either to the slit, or away from it? For with a towel I gave the wasp
another wing, which created its own wind which was in an opposite direction: and
is such an air not motivation!

272

The more the intelligence of an individual increases, the less that individual
loves.- For love is about self-passion, or of the serving of the person, from
either perspective of self-love, or outer love: whereas one confronts truth, the
other confronts life in a naked form, perhaps even stripped of a body, and one
enters life only in a descriptive form of report and details. One can consider too
well, and one is too well composed of logic - one is in danger of impressing as
primary, for good thinking looks in the mirror; but educated thinking places one
in a box!

273

Absolutes weaken the heart, enough to beg for forgiveness, from our obligation for
issues to be in satisfactory assortment.

274

Absolutions exist, when we lean onto materialistic issues that can only appear as
they especially seem to us because they lean onto something else, whether it be a
partner, dream, or such and such job.

275

Past old smiles or horizons .- What lies between a soul and a ‘good’ smile? Better
to know who bestowed them that grin, and we find what we seek between their soul,
and their (good in honour subjective pathos) smile, and in this other we find the
expression. But subsequently what lies between this expression at their soul, or
essence, who is the lead to of the expression? To discover this in the original
cause we find wisdom.

276

Thus stands another day, but the judicial rank of perspective remains only in
style.- One senses the intense in life as distant shores, and things far from
ourselves of present reason with strained eyes. But sense is found in factors that
have no value, and thus we find resolve in our motivation.

277

Value and capital.- It is a strange wonder that love cannot be put in any place,
when one tries it moves to exhibit it cannot. As of the greatest inner quality,
the greatest outer wealth can be put in any place, and it exhibits itself in the
most exact intended fashion.

Thus successful love is also surrender, but not acceptance, for acceptance seeks a
form from what is all forms and no forms!

278

The merit of love is the query of love – it is fundamentally why one wonders? Why
does one bear?

The intention of love is the construction of lifestyle – the touch of things

flowing: the difficulty that skins in the reply.

The rapport of love is the discrimination of lifestyle – one wonders it is all a

fragmentation of one's own mind. The daily consumption of beauty lies only in our
notion of love, but too volatile for any recognition of it: as all invisible
concepts in the unconsciousness – only to sink it to transport it up…as for of
life we must play too.

279

Poem. - Flow To The Flower

On giant streams of drift,

Past the falling tide,
Going to shores far and away,
Flow to the flower.

In timeless energies,
Of notion or motion,
Generation to era,
From delivery to expiration.

Looking back,
Where convictions and fabric are older,
Clues to route finding,
Though a shaded inspiration.

Inspire thy fascination to will,

For a good day,
Through lures,
To bigger and not longer remarks.

280

Vitality in trident areas.- Perfection can abort one down to one’s base character,
it brings about one blank to oneself. Many are allured from being for the sake of
clarity, and abandoned at the counter roads, though clarity does assign a glimpse
of charge. But the being of living needs the blur of non clarity such is the
adversity needed in life, in contrast to denial-idealism of the binary dimensional
‘proper’ life!

281

When the spectator celebrates more than the doer - the cause of the celebration,
it becomes plain to the doer that the onlooker has a greater share in the
observance. From this one understands that the laws of essential nature travel
through our most technical moments, as a dog chases a cat, but then does the doer
become a sucker! It is a period for the doer to increase their shares in the
process, where the cat becomes a dog, as a bird which sways from the gale.

282

Aphorisms of lyrical substance forestall the temptation of the obvious nobility,

and invariably carry themselves off well. From recalls do such aphorisms come
from, such images stand in our background like distant landscapes being
consistently wayward and outward by ambition. But additionally aphorisms are not
such landscapes but paths too, as timeless as the mirage of Aphrodite herself.

283

God as an alien authority causes a fear, even in prayers do we brave one’s

pretension. We seek to desire the meaning of our deep desires, or dreams of
expectations of our lives, without haste. Though the notion of God is so
capricious, furthermore it is probably because our need to dream has made us so
spirited, though not to stretch for anything like the moon or stars but that vague
warmth in ourselves that only we can relate to, which assists us to tame our
obstacles, and find a stronger will. As within ourselves we desire a sun that is
not so obvious, that some doubt it, as we may have obliged.

284

Our suspicion arises when we feel it is about time we had some luck, but where
there is hopelessness, mistrust does not arise, as despair does not disturb the
psyche. Though to have hope for something, to believe something one does not
create a notion of luck: And if not in this time, there will be another time.

285

Many things hide and wander themselves in ourselves, and in life.- There is much
temptation towards hidden things, but the reality is that there are no
speculations, if one trusts the operations that are shrouded: to see the sun in
the moon, like day in night.

286

Be not yourself, but be sincere.- We are dreamers, and have to revive. We ponder
away so much, and in our stillness we hear past footsteps. We question not our
judgement, for how can we be wrong: because we seem like ourselves.
287

Any life can be condensed to a painting, with all the finer bits and pieces,
though this is more than an interpretation of outstanding art, but a common
desire. Or perhaps an abstract painting some may feel they deserve, but the
mentation needed in their life may appear as a shock.

288

What seems startling is how often a web appears in our minds. As in dark cellars
one evades to, when rational thoughts with hope lose all inertia, as one declines
to think through life.

289

It is uphill to comprehend the necessity of overcoming in life, because our

convictions are like the climate. When a sky of rain brightens the next day to a
sky of light; there will still exist, the previous clouds, thought the day be
called sunny.

290

Objectiveness is a direct policy of the soul, one watches, and eats, one
absolutely is. Whereas subjectivity lies between solutions, it is not on an
assignment for maxim. Though objectiveness lies between problems, though in
themselves queries can be objective or subjective, but the principle is that
questions and answers belong more to simplicity, than objectivity, or
subjectivity, as they are a more of an expression of being.

291

Inner reality fulfils dreams in our lives.- We
cannot be found in the normal sensuality as we
Though it is considered wrong to want so much,
capable of having everything in our lives, our
but how can evolution put such a big empty cup
serve evolution, but the spiritual quest.
request so much, but some things
assume that everything is here.
and also vain - though we are
emptiness exists not for survival
inside of ourselves that does not

Though dreams cannot be achieved through work, and doing things, especially dreams
with exalted spirit, but that is why they are dreams, as yet they propel our
reality, unlike the dreams of sleep which defrag and sublime our reality. Though
such a reality we cannot order for ourselves, but because it is as free as the
body that we use for the things we do in life, yet it must come from a deeper
reality.

292

On life plans.- Improvisation is a sample of ‘pure inspiration’ - adapting in the

moment, one seizes the moment, free from tied contract and display: the relevant
moment in the instant, between pulses. But one has to improvise on improvisation,
one has to adapt, in such moments with too many options. True improvisation cannot
be planned, as Jazz, but it relies on a complete trust of oneself. Though the
irony is that from such moments reservoirs are created, from which origins of
plans are designed.

293
Soul motive power living. - Consider what common wave of motivation comes, and
where it takes one, perhaps only to a motivated state of something becoming more
prepared to over loaded or to elevate an impassioned and adapt firestorm of
advantage on a course of action. Though this is a side issue, for a reason of
underlying motive has to provide reasons for motivation, rather than favourable
and negative weightings.

Firstly happiness must be based on being, the ontological state must find such
posture: reaching and going beyond this and that. Everybody is go geared up in
present motivational stance, but only spending off their inner resources. One has
to motivate through reason, because one thinks thus, and said this and that, and
one is led through the fire: it is enough to throw one stone in the pond every
day, one need not throw oneself into it…

294

Poem Of Tragic Forces

In our empty space of fading energy, of relative illusion of…

Too much hope in a hopeless world,
And yet something of something,
Embrace thy heart within thy heart.

Let old memories lie, and steal forgetfulness,

I regularly perceive low qualities of folk,
Like mistrust lost in confusion,
Laying on frosty ground, echoing thin(king) shade.

But demons come in human form,

And many a devil lie waiting,
Trust lays beaten and tortured,
To a core, red eyes lurk.

To climb to peak experience,

Like raindrops resting on fogs,
For the frost will turn them to snow,
At the close of the alley one finds another alleyway.

295

Poem Of The Tree

There is an appointment inside echoing desire,

A portal that does not, though desire to open-
For fear of who we honestly are,
Yet we the stranger are gripped.

Find places that relate to us inside,

And our aims are not ours,
Though the hope for them is,
Wish then for realizations because we are ourselves.

There is a street in the world,

With wonder we seek,
And can we catch our falling leaves,
As our spirit is like a tree.

The tree represents our reflections of dreams,

Its branches are our speed of action,
For longer branches reach further and are slower;
For patience is the measure of dreams.

The shadow of the tree is our dreams,

And the wood is our world,
But the shape and form of the soul,
expresses our reality.

296

Poem Of Attraction And Distraction

While we run away, things pass anyway.

When we speed, we also desert our courage.
Distraction is the rival of bearing in life,
And attraction leads to direction in life.

Many desire love in their core,

And henceforth many directions are found from it.
Though of hatred,
Directions lead backwards in life.

Fond memories bring cheer to face,

Even lost love brings inertia where there is none.
And of hope, what is it made of?
Not of mistrust, or even certainty but through the bringing of oneself ahead.

297

Innocence.- One looks for the sense of innocence, because it is so much about
ourselves, and responsibility does not shallow it. Also, it is a relevant branch
of that innocence that sets will and purpose within. What of this personal
innocence we seek, for it is of worth? It is but the necessity inside which has
turned to meaning: observing the subjective turned to the objective, rather than
the thought reacting to the feeling, the feeling becomes the thought, and this
thought stands in innocence as a new thought, and not related to the previous
thought. So this feeling which reacts to this new thought is the feeling of
innocence.

298

It is appealing that in the minds mapping so many things appear preset, and that
many things work more with progression, than evolution.- One can be consumed by
the bulk of contradicting, but valid or worthy posts, but it is the ideas that are
self-critical, which open their essence to the backer. Which do not complicate,
but simplify observations of eternal wealth, for such things stick to the soul.
Whereas the technique of preconceived points, is of accessibility, soul, and
sparkle, or expressiveness in the true sense of truth.

The aphorism is like salvation, because it takes oneself to the depths, though it
seems the aphorisms create this depth in the path finder, but this is not true,
for it shows the depths as something new, but it is not new to readers, for the
unconscious part of themselves are the readers too of themselves.

Aphorisms are youthful travellers that marvel for responses, with truth as a
motivator. But what motivated one to truth, if truth does not motivate, one has to
follow ones motivations and this could lead one to a truth seeker, or one that is
motivated by truth: to follow any motivation will eventually lead to this, and
this is the intent of incentive, as a preset, or a formerly prepared exam, in the
same way that one may progress with exams in life, or academy from nursery to high
school! For the law makers are not the law givers, but it is part of the preset
routine, thus it is no task for a philosopher; for we are all servants of truth,
and aphorisms in this scheme are psalms for all religions.

299

It is through the light in ourselves that we want to change our meanings, like a
new decoration to life, but does one criticise? When one wonders, anything can
occur, including criticism. To think or to wonder opens the mysteries of life, and
our vision comes out again to the horizon, from the darkness of normality.

300

What do we laugh about? But joy enters the mind, but never cry, at any price for
then the mind becomes void and tears will drown thought. Better to admit a feeling
of defeat exists, and that is all, rather than to deny it and become a victim of
defeat.

301

Impulse is the assurance of skills, the doing without the applause: a silence
without doubt. A rising that rises not in a pretentious way , but in a way that
captures that there abides an essential reason to be motivated. To pass the moment
in a risen way to capture ones essence, with or without audience, though led by an
inner non-caring: from one whisper to another, and past the shadow of ones doubt.

302

Writing and conceiving should banish affections, but thoughts evaporate, as if one
takes the air of thoughts. And with this gravity of objectivity one sinks to the
depths...and externally unraveling aesthetic distance.

Though distance, and intimacy is acted in a progressive cycle, for the objective
will lead to the subjective, as all things tend to the familiars - over the years:
noting that the cycle is not broken(from the collective unconsciousness) but a
change in the objective will lead to an adjustment in the subjective.

303

The action of motivation in life is wasted if one only seeks through searching,
but the traveller of life is the stillest, for then one feels the frames of this
picture, or this movie called life. As one finds goals by slowing down the
perception of life, to take the blur out of things, for it can feel likes a
question that is appearing on a cardboard that is moved in many directions: but
never still enough ever to see.

304

One has to wonder at what of us hesitates, and what succeeds in our everydayness.
To recognise, what is behind the structure and formalities of it all. Do we just
exist to serve ourselves, and what does define love? Why should we wonder, where
does dare meet hope, and as we age, why do we look backwards? Where has all the
humanity gone, why thus do we strive so hard.

The reason is haste, we challenge so much, or become too rough to feel life. We
consume ourselves, and we doubt so much. One needs to climb, more in reflection
then attitude, and to judge more in introspection. Though not to judge ourselves,
but where our meaning for judgment does – blame, who is responsible, yet we see
things going wrong all the time. We need to realise that it is the mind which
rushes to conclusions, not us, nor do we sit in feelings. Maybe the mind likes to
spin like a roundabout, but it is our conscious that is thrown from it, why do we
try to still it? Nor is it us that slips to despair, but our feelings, and we
‘need’ to excite them, perhaps emotionally we are quiet creatures, we only need to
rest the conscious onto itself , for it need not sit anywhere, as one may pretend
to sit!

305

The imagination of the personal.- Perhaps a step towards ineffectual

sentimentality, but freedom also lies in this direction.

306

If you accept freshness as a virtue - has any happiness felt dull? Though to
desire or commit oneself to freshness in order to experience sanity one must learn
to be the idiot, for one becomes madder than life, it is only then that one sees
the sanity in life; though this defines teenage wondering, but freshness works
better to find freedom, and here lies sanity: such is the path of saneness.

307

Leaders are wizards, and magicians that entertain.- When we are brought into this
world, we do not bring ourselves to this world. We do not enter to find such a
wardrobe in another life to enter, though rebirth is not a conscious act. So we
chase, and as children we simply follow - no child guides.

Though some children may lead other children, but children find management in all
forms, and it is something we continue in our lives. We reflect in this light,
though this light be a living person or a ‘personal’ religion - nobody leads any
light, only darkness. Leaders are there more to give an illusion of being born to
lead, we merely seek to find purpose, but it is only our model that guides us.

So many answers we need, and we desire an earthly light, and we need fantasies of
leadership, for parliamentary leaders are there to entertain. For political
comfort belongs to entertainment. We reach for so much, and naturally choose the
comfort givers as leaders, though how can any leader have a knowledge of the light
when the lamp that brings light to the world is so dim.

308

The suitcase of life.- It is sympathetic to find much relief in determining

methods to not go into the measures. It is as well more fun, to escape the depths
of thinking, even in the procedure, but we merely do as we are told - especially
when we suppose we do not. Even in complexity we find no depth; in such a method
in complexity finds summary. Though switching subjects finds help also, and
perhaps one can go back. It would be better to make the briefness of conversation
brief and call it good manners, rather than to go beyond intimacy to soulmacy: and
lives become briefs and of people who live in suitcases.

309

Our demands are many, and are impulses lead to self destructive habits, such are
our thoughts. And being constructive is the advice naturally given, but the idea
of constructive action is as wide open as life. How does one construct answers, if
one was to construct one’s mind where would one begin? The reality is that being
constructive could also be destructive, and destructive acts can lead one to
appropriate reflection and reasoning direction as even destruction is constructed…

310

The more your desire increases even with the most purposeful of intentions, you
may unearth that you will want it less in your hands.

311

We seek the old motivation in a renewed manner to move us to a new frontier as the
past represents a sentimentality that can ignite a spirit. And hence one enchants
simplicity in one's need for the essence, when the surface cause and influences
leave us feeling vain; perhaps a light in one's perception is found to follow, but
one is never heedless if one reaches for the steps with one's heart: we only risk
blindness when our eyes influence the way.

312

If everybody had an asset for every disadvantage, existence would be in a stale

mate. For example if a man contemplated a downfall in his life, he would query
what would become of him, and in that sense he would doubt his destiny, whereas a
person in a less obvious downfall would never enquire the meaning of their
destiny, for it takes great storms for one to put such a paddle into one’s
consciousness as to turn one’s consciousness to one’s destiny. Whereas a person of
less obvious downfall may experience a downfall in also a less clear way, and
lacks the motivator to look at their life with intuition.

313

We try so hard to divert ourselves, we amuse ourselves, and we also talk about
what ever is on offer, but even to be motivated by life means one cannot be
motivated by the life that one’s casual motivation comes from. As philosophy has
developed in a unique way in history, and has been able to reference itself and
still remain so independent, though always remaining with some casual cultural
influences, it offers a better solution to motivate ourselves. For our casual
motivation does not lead to one’s philosophy, as one’s motivation is independent
from one’s happiness.

We wonder in our depths to see what remains (as we sink deeper) we try to allow a
message to come from our inner perception, hoping a drive will come of it. But
motivation is only a dress, or style of form. The method of finding a motivation
of our desires represents a finding of style or dress for the desire, through a
process of unwinding, or extending ourselves to our desires. For desires come out
in mutilated form much too often, as we ‘will’ instead of ‘motivating’ our desire,
as our desires lack any sense: we send our desires naked to the world, and we are
surprised that our desires are fulfilled in such a perverse manner.

314

Thus our hearts be in motion as ripples are set, we are taken away, and passion
grips with movement; yet it is the same world that has passed you by so many
times. We require a catching of ourselves, as if our inner world is playing a
‘high drama’. We stay put where we are and consider a refusal to let go of
anything which one has gained, but passion is not about doing but inner-doing,
finding what requires us to work. Any slipping has to be noticed, for it takes
only a small slip to fall – we only become more motivated when we do not fall.

315

Life just passes us by, and so it becomes and yet saturated with the habit of
living, or the habit of doing what is required, or in another way - the habit of
being limited, for not all talent comes with birth. The greatest miracle in the
naturalist sense is that one can gain talent during one's life, though many close
to the idea.

We create the frustration ourselves, and sometimes we give up, but this can be a
good thing as then we may look at something in a different way, or try something
else in an unnatural sense. We all try new things, and flirt with our perceptions
of others and other things and being able to endure frustration could help one to
express one's motivation.

The second question could be not how to be more motivated, but how to express, or
release one's motivation? One must find a path that is not obvious, one needs
contrast to express, and create good desire. Though the fulfilment of desire is
not your purpose, but the purpose of the world. Nor is it Individually selfish for
one appreciates others when the world appreciates oneself: as light is reflected.

316

Age and belief. - The desire for life and perhaps the deeper one goes towards life
through the process of aging; does one become more of life being more in life?
Where does one find the essence of life, but in one's passion and not in one's
age?

317

Sensing that shadow that never leaves me – it ages too. With time also passing and
leaving, but being aware of poverty of every sought resides on mother earth, and
only one hope can lead as a nod for motivation, that one has become more of the
light in this darkness: that one dares not to cut jokes from one’s heart.

318

Elegance requires modesty, to summarise something of significance, but it is also

a part of the merit of things of significance.

319

The becoming of childhood towards later age is about the understanding that having
problems and solutions not (of) a final absolution is the responsibility of
sensibility.

320

The chance involved in accidents is always influenced by control of considerations

that affect the stability of situations, but only the mind can be geared up well.
Whereas the intoxication of ideas leads well in the dance of life, or the drama of
the will; thus step are placed well.

321

Our limits must serve a purpose, as if to keep ourselves within certain limits.
Though motivation does not necessarily mean being rootless to new ground, one
should be motivated from what is around of oneself.

322

To explain is to confuse, because understanding is understood as an explanation,

but explaining does not comfortably lead to understanding. As things are better
explained when they are described – learning works through a reflection of the
form of what is to be understood, and understanding is an end result in the
process of learning: for pure learning has pure form, and pure understanding has
no form.

323

Can we kindly accept everything unconditionally? Are we able in being kind to

ourselves? Why cheat ourselves and create another illusion outside the illusion of
reality.

We clearly obligate to necessitate our grandness to the skies, and as we were, as

we become. To willingly follow downright truth, to trust truth at any cost, to
elude common sense, but to embark the best of oneself, and to reflect recent fears
to hopes of real glorification without egoation.

324

The daydream of motivation, the screen kiss only motivates a kiss.- When we are
entertained without a desire of honesty, we are generally amused and we do not
want to go below the facade, though many mystify technicalities with depth or even
fashion with a vague idea of depth in a collective consciousness. Though many are
motivated by distraction, it is a colourful move with energy, though with no
cause, as many young children may put on an act; entertainment motivates by
motivating others to entertain: one goes off the deep tracks and these other
tracks lead only to motivate another to help another but not to help any person.
Hence some investigate for motivation which may not be compelling, seeking a
motivation with pathos: where energy finds secret tracks to the surface.

325

We are all born in the heart of stimulus, so absolute boredom cannot exist; for
one is not emptiness in itself. Though many feel a deep, and even rigid boredom –
they may feel like dust, that the psyche is not a object in itself, but it is the
experience of the soul in the body that is the void. The inward nature has to be
drawn not to the experience of the soul in the body, but to the perception or
colour of the soul. For to connect to the soul means nothing if one only touches
it, one also has to incorporate with it.

326

On simple motivation.- The financial prerogative gives a physical drive for

success, and one has personal ambition, but this is not self motivation but more a
motivation that is based on comparison; many who seek solace concerning their
security can cause insecurity. To plan out ambition may lead to the collapse of
one’s plans in the lanes that make life worth living.

Honest motivation has to go beyond what is convenient and be proper to one’s sense
of purpose in existence. Though motivation has to be observed as being different
from the purpose of life, for that is how motivation stays honest. For honest
motivation motivates in all things, it is a sensing that all is not vain whether
in pain or pleasure, or loss and faith.
The necessity is not the prerogative of a motivated spirit, or being motivated to
fill oneself with life easily impresses but it belongs more to the social learning
for life rather than motivation, as in the long term it can only lead to an
emptying in oneself if the hunger for the feeling of life is used for motivation.

327

The risking of life is a necessity for it.- For purpose is not given to oneself
simply to protect it, but life stands in nature, we all live too much in the
wonder of our mortality. But the more we risk the more we can gain, not to play
poker with life, but to be the cards in the game, and to allow life to play poker
with us. We are fragile, our skin is soft, and here we find motivation in the most
unlikely of places; to give permission to life to put us where she likes: in such
quietness we find acceptance, and to be content with one's shadow, as delicate and
unnerving as it may be.

328

Many things provoke us, as do insights into a matter which can help the bloom of a
thing to be kept. Also penetrations create directions that follow away from
stereo-typical paths, which tend to lead to another world of stereo-typical
behaviors. The Grand Illusion is also the Grand Generalization, without details
one fades into life, though one may call it what one wants, age; though many
welcome the excuse. We must necessitate a Grand Prompt to a greater reality, for
artificiality is expressed with purpose in Art, than in life. One has to wonder,
that the most general personality is probably the most complex, whereas one who
digs for insights, and glimpses the sublime in the horizon, makes openness from
the detail, and hence one belongs, to a place, not just a home of the drama,
without the facade.

329

Theories can become over imaginable, and for this reason they can break the waves
that come of boredom to our shores, of moods and feelings of melancholy. Such is
the abstract speculation of it, wrong or right, but the need for theories is not
about validating them at the expense of resources, but through the process, it is
the exercise. One simply swings if one does not theorise, one has to adopt one’s
ideas to theories, though with systematic theorising between different ideas, one
increases the validity of the theory.

330

Relationships and motivation.- Many couples are motivated by their own negation of
themselves and not necessarily due to the pleasure of the other. As the pleasure
of another cannot take the pain away of oneself. But can one become more without
the fear of being less, what does one wonder at such a crowd that calls itself the
family, or all crowds.

Though the purpose of being a ‘couple’ objectively is the continuation of the

species, but the subjective purpose cannot be so outwardly, and has to be a
surface to oneself. Does the status, personality, or the look motivate oneself,
one needs to feel also the void in the other, and then one is motivated by the
void. The principle of sociality has to be based on finding the void in oneself,
but not to resolve it: nevertheless it is to find the essence of the void in the
problematic sense, and here lies the purpose of being social, or why one should
talk to another.
331

There is the endless infinity in the sentence; we are crippled though by the
magnitude of the stress, and change of the pace of things. Yet we restrict our
interactions with others to simplicity, and of the many directions in
communicating we become lost, following a constant forwarding and retreating.
Trapped in the loops of life, freeing ourselves to only enter another loop, with
distraction in the background of distraction, yet in such a glaciaire where the
motivator exists as a problem with reason.

332

Philosophy justifies and drives thinking.- There are many who are led lowly by
sense and sensibility, but as all such things are relative; even a shallow being
can feel a sense of going to endless depths, without really going past the
shallowness. Such people are emotionally sincere and honest in the representation
and presentation of this; one has to be motivated often; so as not to allude
oneself. The trick is never to be content with the depths one has passed, and why
should not a good past go on, without any final solution or final damnation: but
by not finding a conclusive answer or one should not desire comfort, or a feeling
of exhaustion to what is sensible.

333

In the stony silence when we can sense our stillest thoughts, one may wonder that
even these suffer the same chaos as our ‘swinging‘ thoughts; though all religious
and spiritual philosophy gives greater value to silent thinking, and even frank
discussion.

In the silence when we can sense our stillest thoughts, do we forget or remember
more? It is in our most rare moments that we consider as if we had no history. If
our peace rests in thoughts - faster thinking covers more ground: peace is better
achieved through thinking, instead of feeling.

334

Soul dressing.- It is in our necessity and obligation, or drive that needs to

respond to the erratic narrative of life, within its’ corridors of depth and
greater depth. To surrender to this obligation – to bow to life, and what rain of
reason it feeds on; though some ideas will grow in deserts.

The pain of life is not pain, for pain is reaction towards the existence of life,
it desires that it can lose itself into the living process. Though one has to
wonder and sometimes to move one’s gaze away from the soreness towards the wonder
of life, as here lies much zest to add to one’s stimulus. One does not desire to
be more than life, for one also becomes less than life: one does desire a straight
road to one’s heart, and in it perhaps bridges need mending.

Though another wonder would be desire, or pure desire; the desire behind all
desires, the first cause of all affirmations. Can one be so close to one’s heart,
to move thoughts with its beats, alas the pure desire, which is stripped of
understanding – for this is what it means to connect oneself to one’s heart.

335

Mental armor.- Too many questions, but expansion is a part of the joy of life, as
a record played too often becomes scratched. Answers are a jig of hopes; one wants
possibilities and other roads, to open the inward outwardly. Instead everything
seems to clash in the day, too many comparisons leaves us dry, too many questions
gives the day a desert landscape, yet the whole life mass continues (the great
river of cause and effect) of shadow, moisture and walls. The cause and effect is
also the question and answer, better to be a mist instead of a boat in this sea of
life.

336

The tower of absolute reason.- Reason, is human reason, as our brains are of a
type, therefore it follows that different species will have a different kinds of
reason; we can expand our idea of reason… we are crippled by intentions, as the
cause of reason, as intentions are limited by our reasoning; reasoning requires a
march, or a more fluid kind of thinking, for there are different ways to put words
together, or images.

The typical build on reason is putting words or images on top of each, and as the
tower becomes higher we are prompted to act on that reason. One can improve one’s
reasoning by putting words or images horizontally, and decide which word or image
is the best, and slowly creates a tower of absolute reason.

337

The world being as vice and represented by victim values.- One desires an
understanding beyond the colours of life, beyond the give and take of mono (or
money) values as motivation, for in this layer all victims live. In reasonable
passion lies meaning, and reasons motivate using their meanings, thus is positive
motivation represented, though fear is of the victim, as negative motivation: one
is forced to the surface and into the world being represented by cost and
jealousy.

The fog of life; one follows one's given road, but it is hard to follow. The irony
is that depth (as represented by a sea in one's mind leads to a greater
consciousness, one finds more reasons to live) clears the way with blue skies. And
'this' path one finds in higher consciousness calls itself the silent wind and one
is in wonder at the soul of 'this' path, as representation of our will to live.

338

One has to open one’s sphere to the wonder of day and night. The subjectivity of
ourselves, the moon and of the sun, that relationship, though the objectivity of
it is the run of the mill: one has a duty to extend one’s compliment to the
harmonics of these three bodies.

339

Are these thoughts with interest? Do they have a palette for modern minds? Only if
one allows life in with its sense of meaning, all it's shadows: the reality of
life.

340

Aesthetic friction.- Why be so critical with the spirit, when the will decides
what is possible, but the wind that blows the will is connected to the spirit of
the person, right or wrong. But if life is negative, the normality of the world is
a world of deception, greed and delusion; one has to accept the world. Perhaps it
is more positive to be negative in a negative world, whether in a spiritual or
non-spiritual way, for there is no heaven now on earth. Either evolution has
failed us, or the idea of evolution has betrayed itself, or perhaps the feeling of
life has become old itself. Life does demand a high act of treason to such a
world, a desert to cross, to achieve a moral dignity.

341

The more intellectual a person becomes the more complex patterns emerge in their
mind’s domain, though these abstractions are not reliant on the person’s
intelligence, but they refer to a stronger mental focus, or gain.

342

This life, and our promise to life, made when we first glimpse this world, not
just an act of birth? But a new dress gives us this life in a physical reality,
and allows a spirited expression in a new dimension. And in this reality, in this
world of crime, and moral delusion we desire escape, as if a path exists through
wealth, but luxury makes us vain and shallow, we simply desire to run but not from
ourselves, until we accept the actuality of life: to confess it, not to know
thyself, for the atmosphere of the world distracts us, but to admit there is a
crisis on earth – thus, the answer is the confession.

343

If wishes and prayers were all answered, we would not be able to live with any
peace; it is with good reason that only a few are granted.

344

Distractions force reflections of different perspectives, one does not resist, for
distractions distil us; it teaches that the process of life is about subtraction,
and not addition. One has to distil oneself, for in one’s essence one connects
back to one’s spiritual sense: one may anticipate erosion, but one gains.

345

Jealousy is that inner upheaval that is never admitted, for one is the last to
know, one masters the self-lie, as all jealousies are created through the self-lie
- the dismissal of the soul to the body, whereas limits create comfort. Though
light jealousy can be admitted, and what can be admitted can be faced, one wonders
with a long steer and one can steer one’s boat to a safer haven.

346

Being lowly is being light.- Every grandness has an opposing force.

347

Hope is always temporary, for if it was permanent it would not be hope but
despair; for this case all despair is born from hopes.

348

Modern life can go so many ways, as prospects appear there for the seizing, though
the simple path still brings much relief; with a stronger pathos, but minimalism
is it’s danger.

349

Justified intelligence.- Intelligence brings oneself light, as ignorance can lead

to darkness, but too much information can blind oneself though it is the light
that guides at cross-roads. There is an art in knowing and not knowing things, and
this is absolute justification, which is beyond personal justification.

350

The whip does not lead, but one may jump. One may reflect what sign is fear
hinting, what turning is required? For one can wonder too much, but it is the
‘casual’ first step, that draws one to the last step. All fears must be resolved
before one can be motivated in a real sense of functionality for fear leads in
earnest and one may slip.

351

Delusions of grandeur, are origins of the most widespread fears, as they create
very expectant hopes. A good hope maker must not jump steps.

352

How does one offer survival to an idea, but by giving good attention to it, but
what is good attention but being in good mood, the interaction of a subjective
interest, with an objective interest. For a good mood requires a good subject of
interest: a healthy inward to outer relationship.

353

Plane or glider.- Tiredness can give a sense of purpose, one must try to get tired
in one way or the other; for one must build motivation with blocks of interest.

354

When all doubts have been answered, and all questions put to rest, it is here that
one submits to life like a child, but not before this happens.

355

Quests of motivation.- Accuracy and perceiving go hand in hand, one needs accuracy
for this affects one’s seeing in life. One improves accuracy in life by becoming
more perceptual, which is a way to observe through oneself, and simply not through
one’s eyes. Then emerges a good will, and then with a profound simplicity one can
find that path. With peace one learns to walk along this new path, for all paths
have purpose, but it is the path that has purpose for oneself that is needed: it
is a quest that determines one’s perception, and all quests first seek for the
horizon.

356

Distance between past sentimentalities and hope.- One needs an inner perspective
for a ‘rich’ mindscape as claustrophobic thinking does not prompt oneself to life.
Henceforth the belief in one’s struggle, as if one is always in a passionate light
is wanted to feel assured with mental sincerity, which is lost with ‘positive
thinking’: though if one be the only one, let it be…but one’s tasks will always
stand in front of oneself…though one’s tasks must first stand behind of oneself.

357

Open thy eyes, and persist in the understanding that reveals the night to be of
texture.- There is a measure of things that are hidden, and there is pleasure in
how they are revealed, or brought to the light. Hence we accept, the darkness and
lightness, for the shades can intoxicate life, and too much light can blind
oneself to life and the experience of passing time, or the measure of things. The
eyes thus adjust to the nature of the darkness of the world; though many close
their eyes to the darkness, and simply forget that their eyes are closed.
Posted by Anonymous at 2:08 AM
Friday
CHAPTER 4 : PRIVATE PHILOSOPHIES
358

The demand for development outside our objectiveness of things brings us to follow
routes in a straightforwardness that makes us easy to understand. Nevertheless
there can be no full appreciation of oneself without the complete portrait of
oneself, hence we desire to feel complete without pretensions, a private matter,
or a private philosophy; a border of subjective understanding, a philosophy of
containment, in contrast to the philosophy of our public projections, our
objective understanding of things of life.

359

There is the formal expression, and below that is the natural expression, but the
foundation is the private philosophy: through these actions the soul's expression.
There is nothing common with our primal expression, there is a part we need to
express to ourselves.

360

The innocent sensation of energy, the gentle air of everything, in simplicity, for
this we must submit, before we realise. For there has to be a connection to
oneself, though not to connect to life, to keenly discover who we are, as it is
not enough to consider that I am not others. But in the melting pot of your
differences you hopefully meet a purpose, which is not a purpose as being active
in a job, but to free ourselves from our capacity, consider this, or consider that
your thoughts are held in a prison of bone.

361

On choices.- One may opt to look inward, as one is looking outward, but how is
this possible without the impressions and smiles of the external world, how can
the inner world compete with this! People have so much interest in how they look,
though people are not very individual in how they look, one's eyes may have come
from grandpa, and one's smile from one's dad. Though one inherits this dullness in
life, which is kind of like a default, when we feel good, bad, or even dull it is
in respect to this dullness. So why do we inherit this dullness, what is the
ground for this dullness? Well, the truth is that we also inherit our thinking,
but it is more obviously from our parents, and from this thinking we make
decisions, but it is not an individual choice, and that is the cause of this
inherit dullness, as our choices are governed by the choice of our birth, which
resulted in the pregnancy of our birth.

362

Problems bear discomfort, but one has to explain it to oneself using exclamation,
and examination – one desires to wonder away from the outer wayward nature of
sensations. And even less of individual concern but of personal concern, as the
personal is of subjective experience and the Individual of different experience.
One needs to feel that one can read matters in a way that explains things in a way
that makes one worthy of the dramatics in life which puzzle and riddle us with
doubt.

363

Bow to one's sufferings if the light be of truth.- There is a tiredness associated

with meaning, not just through expression. I would think that this is a tiredness
to respect, for then life will respect that tiredness. People are terrified of
this tiredness, but it has a sublime beauty, more chic than the catwalks of
fashion. Thus to bow to this tiredness life will bow to oneself, and solve it's
problems for oneself, thus is the Individual posed in life. There is a pleasure in
becoming, but the headache is worn like a crown.

364

The primal directive is to grow up.- Trying, but not deceiving – gentle, but not
forwarding one removes the veil from one’s face, and one sees the place where
expression comes from. The truth is that there is no connection, but with oneself,
and to meet oneself behind even the sensations of feelings. To know the place,
that nobody knows, where the stillness of confidentiality reigns, one seeks beyond
the cover of masks.

365

Life tests people in different ways, but people test others in the way that life
tests them. Individual value changes, from one to another, that is why we pay for
things, but value exists in the essence of things too. Though we are living there
is a cost to living, but there is always something in our problems that is unique,
though it be as plain as a false smile to a real tear: a simple thing separates
oneself from others.

366

As one will make sounds in the day, one will say things, and make steps; one
assumes a silence inside. Though there is a world of noise inside the body, the
beat of the heart, the sound of blood hastening, the sound of breathing, there is
also the sound of one’s fundamental nature of thoughts with sound. It may be an
imagined sound of thoughts, but music must come from some place? Thoughts must
generate a heard ripple in the consciousness, before some words are aimed and
expressed fearfully, or peacefully, and do we express the sounds of our inner
thoughts more than the words of our inner voice or the meaning of the words more,
or a fuller expression containing all our meaning and noise of our words with no
subtle control? Many times we can guess a person’s mood from their silence,
meaning our inner tools can be used externally, and hence outer tools can be used
internally!

367

So straight and tall with colour and illusion the external world stands as if
nothing else can exist, but to believe in this is to believe in labels, and not
the consciousness of energy that one needs to return to find the essence. Hence
one leaves behind all baggage of curses, falsehoods and raised opinions, one takes
only things of the external that point to the direction of the essence, and then
the consciousness sits, and says I am this, and I was not really that. The truth
is that even the outer sensations of life are amplified or given a voice from
micro sensations and mutterings of the self; one submits more to oneself to
elevate oneself. Suddenly all union is lost, but one finds empathy with simple
connections to life, one returns to the external world, but ready to hook up to
the essence of the external world.
368

A path to the essence; such a well feeds our soul. - To think inside the border of
our subjective understanding, one has to wonder without prejudice. One says,
‘Hello how is oneself?’ and it is said different to how other people say it, but
can one trust oneself – for private philosophy is about how well one talks to
oneself. One reaches for oneself because one is one self. However, once that idea
of our spirit or us is lost we lose our sense of subtle ambition: our drive
without ambition.

369

Heart of certainty.- To seek a door inside, and enter well, ‘what is there?’ – to
go deeper, to one’s last shores to one’s glaciers. Am I worthy to live well? A
private investigation, one looks inside of oneself, and is lucky to even see a
glimpse. Through such steps one walks away from the world of shadows and prepares
oneself for steps of faith: as if the mind itself looks into itself, intuition
turned towards intuition. One must sway one’s heart away from certainty, for
certainty is also the edge of a dagger.

370

There is a necessity for believing in something that pastes one to life, one needs
such signposts to help one to keep on one’s way; one should not argue about
beliefs of different faiths, for it performs the same function in people of
different faiths, and in between faiths, or even in my sense Spiritual
Individualism. The passage through the experience of life deserves one to have a
rich perception, and an empty head is a poor perception. Beliefs are always
changing, like a running stream of thought flowing like water, but belief is a
testing of life through personal experience. So how does one decide on their
belief system, is my feeling towards this warm or cold? Why is this feeling warm
or cold? Does it help to improve my experience of life? It is also true that a
belief in something can help one to overcome a certain time stretch, and then one
may be lead to a different belief: the truth about beliefs is that one is drawn to
things through The Law Of Attraction as one may be drawn to take a picture of
something: it is an impulse a drawing to something, and to some a losing of
oneself into something, as other things have failed or disappointed oneself – one
is drawn to a new support…which in the moment serves a purpose, for having a God
serves the same deep function as with having no God, knowing attraction and
repelation rely on the same forces as with magnets.

371

Problems make the world smaller; one needs to sow answers before there can be a
harvest. One does not sow these seeds with mutterings in a social width of a
circle, but it requires an internal weather – deep within us, for deeper problems
require depth, general problems of living are dealt with sweat, and interviews on
pins and needles.

One cannot become so powerful as to ignore such things, one needs only enough
power to be responsible for oneself, as power does not provide answers. Listen to
the part of ourselves that speaks less, for we have heard our voice enough times
and so have others.

372

Longing.- One desires for something because it is unattainable and thereby

creating a personal confusion of the desires that are possible. One then desires
with gentleness without urgency, simply to feel good: thus we move around our
world, our hearts move around us, let our senses sense what they can, and let
longings shorten to long-term plans.

Put on my crown; I have immortal longings in me. Shak.[1913 Webster]

373

The reason for this importance on Individuality is that one at least has moments
in their life that do not betray oneself, that shine with one’s own light – the
only light that one can trust. It is true that many follow other lights to guide
their beliefs or spiritual systems, but it is through one’s own personal light
that one observes the light in these other systems. We must create these moments
for ourselves, not necessarily crossroads in our lives, but moments in life that
are worthy of repetition, or are worthy of being lived through again as a good
melody. Hence such a drive also connects to the will to live, as we must serve
ourselves before we serve life, then one creates clarity and sharpness of vision
that breaks through the muddiness with grandiose introversion. One moves thus, for
only the Individual believes in oneself, it is also beliefs that give their
desires life, for the desire is the aim, and the belief is the method. There are
other beliefs which are connected to other desires, but the desire to live is
connected to the belief in oneself, which directly opposes the fear of death.

374

Too safe in life.- Risks can unfasten up more possibilities in life, though one
may prefer a throne of sanctuary. It is interesting that when life becomes a
bubble of security a natural chaos creaks in nevertheless; one does need the
possibility of things going wrong... For what is risk but that determined reach
for something: that extra pull. Many having fallen simply from a fear of falling,
one is drawn to something, but for each Individual there is a distant star to
follow. One may take too many steps backwards; as one is distracted by the
sensations of life that promise so much as effort appears to be more valued and
also rewarded in comparison to the resolutions of thought and feeling: one belongs
more to the social than to oneself.

375

Sometimes the idea of being proper is vague, but all Individuals are given signs,
as if a path exists into the future, such are these signs represented by footsteps
in the future, though not seen and heard as footsteps in the past, which are more
progressions and 'little histories' or memories of oneself. Signs exist
everywhere, but the emphasis of certain things in life attract us, perhaps through
obsession, thus is our story laid to us by the connection of these dots; though
such a reflection requires focus and perspective.

Sometimes the idea of being proper is vague, one's path may dictate one to a
humbleness of dependence, for the adult can also express a need and reflective
ness towards childlike tendencies, and the child may also express a need and
reflective ness towards adult tendencies. One must not fear to lean on things if
one wonders at the consciousness, as one may lean on one furniture to look under
another furniture, thus the adult finds the child's grip.

376

We are designed to be spiritual.- There is more to life than life, as many find
out that age does not tame life, but too much living wears out the body, as living
wears out clothes: there is more to life than living. One needs to wonder inside
wonder, to reflect within reflection to see what one cannot see to aid what one
does see.

377

It is a good exercise to overcome boredom, thus one trains the spirit; boredom is
a sign of an unhealthy spirit – it is also said that an ill spirit loses interest
in things.

378

In many cases in the company of others one is set to task oneself, though it may
seem that others are tasked.

379

Games belong more to children and toys, rather than adults and jobs, but there is
a subtle play in the subconscious adult landscapes that are essential to living
with purpose, though games have no purpose except this purpose.

380

All people fall in the same way, but those who rise in the same way only rise in
their heads, thus starts the perception game. One may think one thing, but things
may be another way, but one can work out things with relative certainty. One is
more sure about one thing than another thing, so one can be more certain about a
thing because one is less convinced about other things. The truth is that
certainty can only exist relative to oneself, because the plane of reality that
one’s relative certainty rests on is also a relative reality, but why do some have
more or less reality in their lives?

The perception game makes distant things appear very close, and vice versa. A
melody may appear more tuneful one day, rather than another day. Part of oneself
says one is lacking in this way, you have fooled yourself, but one can look at
oneself in a naked way, stripped of one’s situation and call it truth.
Nevertheless, the situation is the truth, and the truth is of the situation, and
the situation in one’s story of life: one connects past and present travels to
create this mesh of a blur – I exist, because I feel life.

381

It is painless to reflect on one’s life, because life always points to itself, as

we come from life our essence will always take us back to life; this is also an
important aspect of tantric sexuality. One can also be drawn towards a experience
of naturalism, as we come from life we also need to express the qualities of
nature through a personal experience of naturalism, whether it be a natural
expression of life by sitting on a wall: the experience of naturalism meaning a
pure simplicity with life that points back to itself.

382

On sanity and order.- One can also find sanity in life by observing the order that
one does things, or perhaps how books may be placed on a shelf: such a naturalism
leads the mind from an untidiness to tidiness, from insanity to sanity.

383
In our assumptions we miss the true processes of life and we sink to a state of
deus ex machina, but we must go back to what is obvious, as here is where the
stillness, or seriousness that we need awaits for us: many times do we walk past
the answers to the questions of the future.

384

The key to improvisation is a preparation of free association. If so, is there a

psychological angle towards improvisation?

385

What is obvious, only one thing and that is nothing is obvious, and that the
wheels of life are turned by repetition, and non-repetition?

386

A secondary design for life.- In such changing circumstances, one desires also the
simple technique of living, for there are many things that can betray one, or take
one’s integrity; one also needs a spare strategy, a Plan B. The truth is that one
is living in a vision thing because one has listened perhaps more to oneself than
others, but either way a second design for life is a wise investment into one’s
nature. Or with other words a consideration of the other you if say perhaps one’s
life had gone another way, though the crossroads are probably not the obvious
one’s but they are probably things of accident that have occurred in life, for
this reason a second possibility in life should support a Plan B, which would be a
walking stick to one’s present view, as we all have a Plan A. One has to consider
what if my life went differently, where it would have happened. One may assume
that I am taking about money, or what people mean by ‘having money’ which is
wealth, but one has to consider that one’s wealth in Plan A is the same as one’s
wealth in Plan if one assumes that wealth is an internal quality:

Inner quality (inner pathos)=External quality (wealth)

If Plan A rests on Plan B, then what does Plan B rest on, but on one’s expression!

387

Living is about engagement with life, and if there is despair, one is separate
from life, though one may have a strong social life: gradually a union with life
develops. The exercises of such an engagement with life are the challenges of life
– all problems have such an entrance, and they need not have an exit.

388

The scent of being.- Thought without thought becomes dry, for thoughts suffocate
without breath. One needs the spaces in life, they are an essential emptiness, for
what is being alone – thus the essence becomes closer to the essence and hence one
creates oneself, refusing to be a reflection of others; receiving temperamental
and transparent moods, walking free from competing rooms.

389

The Individual being does not have general desire, but an individual desire,
though the corruptions such as lust, anger, greed etc. belong to the world of
general desire and they will be better accepted than Individual desire; the vices
also carry the support of the local population. Be the people my reflection in the
lake one desires but a reflection that gives advantage to living, in our climate
it seems that such a matter is forbidden and made to be seen as the forbidden
apple of the Garden of Eden: once what was forbidden took life, the forbidden
truth gives back life – one finds the lost feeling. The common consciousness
dissolved into the sub-collective consciousness – separation within unity, a
diffused heart of good within diffused light, a control weakned by surrender.

390

Why does the wind of things blow our being in such a direction? Alternatively,
what is the furnace in which I process in this direction? In addition,
possibilities can make us linger, so keep romancing the stone, as we are guided
instantly by inner limits from our lightest to our heaviest decisions through all
weather.

391

Truth and humbleness.- The truth is that truth is like water, one can never hold
it in one’s hands. One must seek the essence of truth, then water is ice, but one
must keep it there, for if one wants to see it flow, it will also flow out of
one’s hands.

392

Karmic doubt.- One merely confronts what one faces, and what is behind of oneself
is lost. One realises dreams, and what pressures the soul, like dreams of life,
living is pursued we easily become lost, and moments are measured and steps in
life – how can we gauge such a distance! Doubt is perhaps as deep as the ocean,
but the idea of becoming is not progress, but taking steps in doubt: sinking to
depths, freeing one from form of life and one simply desires the revelation of
oneself; but be my uncertainty a guide: one walks to the fog.

393

Too asleep in sleeping or too awake in living.- People fear weariness because one
walks away from the reality of our knowing or the acknowledged reality of the
senses to a vagueness of the world where truth is weak and whispers loud. In the
place that is also a weary reality as it is void of context and perspective one
simply drinks from life in its diluted form and this why freshness is a virtue:
one must rest when rest is needed.

394

We are all slow philosophers.- Many only realise when it is too late, and
progression is lost, thus living is also about timing and pace. Though the whole
process of living is lost if one is late to realise, as many ordinary people
reveal some truth or go into the depths, but the truth may come too late and may
not have helped in the process of living - they have betrayed themselves. One may
be close to many others, some close to their work, whether it is undemanding or
difficult, but is it being close to life?

395

Attitude \At"ti*tude\, n. [It. attitudine, LL. aptitudo, fr. L.

aptus suited, fitted: cf. F. attitude. Cf. {Aptitude}.]
1. (Paint. & Sculp.) The posture, action, or disposition of a
figure or a statue.
[1913 Webster]
Attitude.- One has to express the process of expressing life - for one must also
learn to be a closed book . With attitude one expresses generally, put it is a
perspective over accurate expression. Many prefer attitude to expression, but one
does rely on the other. Statues display more of the attitude of a person, rather
than a portrait of a person; statues are more lasting than a painting, which are
like attitude and is more connected to first expressions. People of bad first
expressions may be non-expressive people of attitude, for one needs to be centred
and not just grounded through expression and attitude.

396

The default life.- There is a question of doubt over negative, and positivism as
negativity is associated with positivism – one feels nothing in most cases whether
one is bored or not; one simply does what one normally does normally. In most
cases, others stimulate us, by their presence creating not really a collective
unconscious ness, but a default collective, which is not unconscious, but a
default vibe of humanity. In many cases a path of struggle towards truth may lead
a struggle against untruth, which can bring negativity…thus the default vibe is a
cushion.

397

One has to wonder at the depths of the imagination, it is no small event to sink
to the measures of oneself. One inevitably finds what simply one needs to be able
to continue and recover. Thus by putting onto oneself one builds up the sensitive
strength of the imagination – being the hidden place where one's private
philosophy exists: but the mind publicly proclaims it self like a window. One does
not betray oneself one seeks a sound resolution to life and work, thus such inner
work projects itself onto life like a star from the ecstasies.

398

One has to wonder quietly, or a going back to oneself, one has to study to look
inside as if one was lifting a box over something. This is more than just a bow to
oneself, more than a self-greeting but about determining a new place in oneself,
but it is not for others, it is the idea of self-ethics, or the standards of being
oneself. As a magician has things hidden to the crowd and this is the private
philosophy where one shelters in this inner sanctity.

399

The crystal life.- One designates to oneself for one requires strength, but
nothing fixes, for others only reflect oneself in varying degrees; the coming back
to oneself is further a returning to the river. Whether one returns to some holy
book, or a song it don’t matter for these are referencing to one. Though it is not
a simple fear to face oneself, but one is only one's friend and enemy because the
inner buttons are confusing, thus one may look at a crystal ball, but the earth
itself is a crystal ball, one sees some things in life that connects other things
to life, every week something catches one's eyes, but one is looking at others.

400

Everyday something passes us by, we notice changes in how we look or how we

perceive, but something is always lost. For we live like a fire, and some coal is
consumed, but experiences are not the coal, but the fire, we have only to return
to the uncontaminated experience of ourselves.
401

Long term excitement over short term excitement, or not selling oneself for a
moments worth of glory.- There must be a necessity to live under one’s own
rationale of reason, for clarity is self-reason, self-expression, self-driven,
self-minded, self-reasoned, self-service and self-contentment; having no formula
is the path, with or without habits. The formula is the stream, nothing is
projected that is of value, but without the stream of consciousness, and the
Individual is by no means found, but it is the Individual that connects to the
consciousness, and thus one is freed from doubt. One finds another being deeper
inside, and sheds the outer layer: the positive skin becomes the negative skin.

It is a question of which layer one values, but the Individual finds naturalness
within the progress. Whereas fake Individualness simply pretends the outer layer
is the inner layer, but life has depth beyond public statistics: the will governs
itself well enough through its path, and does not need disguise or shade – one has
only to take a few steps back, but still to face forwards.

402

The aesthetics of one’s nature.- One desires everything; except one has forgotten
how to impress oneself, when one was new it was enough to be pleasing. To impress
oneself is a return to the retreat of oneself, a bliss beyond the roars of
ordinary life, a defence from the hurricane of formal stoicism, and systematic
argumentation: when the free flow of life is lost – one pleases others by
impressing oneself, take courage.

403

One is too obvious to get what one wants.- You may over-extend and feel ever-
reaching for something; perhaps to find that things just appear a little away in
the distance, and one is constantly getting for things, the whole thing seems to
extend beyond one’s reach. Thus, one exerts away from what is normality, though
one does not run away from the normal but it is an investigation of diverse
normalities. One should try to extend oneself through the necessary means, but
ultimately a touching or reaching of other things, represents a desire to touch or
reach one’s essence: for one has little courage to meet one’s house of thoughts
and reflections.

404

How does one desire within desire, or what is the subjectiveness of

subjectiveness? Though fashion is a pretentious form of subjectiveness, as fashion
tries more to express subjectivness, it is perhaps a step back or sideways from
subjectivity.

How do we pose in life, not physically, but to ask again how do we pose our
essence in life? This will reflect on our future, as good private investigations
should lead from exaggeration to moderation. Further these investigations will
diffuse our limits of order in order to rebuild them by giving ourselves
confidence by controlling one’s resources and finding humility in spirit, as many
things done with humility are good resources for a careful beginning: then
fullness becomes emptiness, acceptance becomes rejection, lightness become
heaviness and positivity become negativity!

405

The most boring inner combat.- When life becomes dull, inspiration will always
comes from the least expected places – though inspiration can also be bought. The
truth is that there is dullness within; the dullness is not forced onto oneself
and of life, but off oneself. The question is more of are we worthy enough to be
inspired, one’s dullest aspects commit oneself to ground level: for a faint spirit
assumes too quickly.

406

On not losing oneself into many things.- We must distil ourselves for one is too
diluted; it is a good way to make one simple again, rather than to subtract from
one’s life. For one cannot travel, if so many thoughts and feelings have to be
carried, thus by going deeper into oneself one becomes more concentrated. So the
question is if one makes oneself simpler, or into an essence of a few drops, would
not these drops weigh greatly, but one must distil oneself to a drop then, and to
continue to distil oneself again - yes, the very weight of the drop: then one has
found oneself.

407

As our lives constantly rise and fall with the tides of living, we are tapped on
our backs, ‘Are we not seas!’ Thus, one wishes to take life further, for it is the
worst feeling to have things gone passed. So much is buried in the vaults of our
unconscious, in such depths, thus ponds also believe themselves to be sea’s for
their depths sink like a well to the depths, though who would use such a well as
drinking water, though it may bring up much water!

408

One must be true to oneself, for the truth will lead – as one walks through life
with the head leading, which is called Primary Control, an exercise used in the
Alexander Technique, thus truth also leads one’s existence. Still one must sense
what one cannot sense, it is wrong to feel right, for one also follows the moral
truth. For this point, there is no reason whether to check, or judge oneself in
the light of the world if one’s aim is righteous. Many times people are full of
doubt, and they need to feel right, and they become judgemental, but they judge
themselves through their need to be right. They reason out there rightness to
evade the idea that perhaps they are not right but are drawn through anger, and
envy, or of the lower aims of justification: one does no swim to the other shore,
but better to dive to the depths where one struggles to see the hidden shore.

409

On moving on in life.- One must realise that every life is in a cycle, things are
not just in a certain way. The principle about life is development, one becomes
full, then one develops to a new state, and in this new state; what was once full
is now empty. The contents of a full cup are only half the cup of the new cup,
this is how life develops, whether one progresses in marriage or riches is not
significant, because there is only one progression. One always hopes with regret,
because moments pass, but as all such memorable moments from the past are so well
cherished simple because they are known to us, so why are they understood to us,
but through the repetition of them, consider memories of a place in childhood that
involved a repetition, and consider how they compare to moments that had less of a
value of repetition but could be a better memory. Memories that have greater
repetition in our past considerably increase the fondness of the memory. So why is
this, the truth is that repetition has a cyclic quality, and in essence this is
the style of life. Thus there is a joy in repetition as it is a part of the cyclic
nature of life which expresses the idea that life is about progressing from a cup,
to a bigger cup, but what the cup contains is not of financial or romantic
progression, but a progression of the substance of life.

410

Too much entertainment.- We desire the commercial life of designer love and hate,
but the purpose of a life is not to entertain, or impress, or to be entertained or
impressed. Such is the dizzy height of illusion, one cannot live on such a
mountain of illusion, where the air is thin. But here one fills oneself with
things that are not of one, but the things of others. And hence one feels numb,
for one can be entertained, but entertainment cannot replace life in this thin
air. One eventually has to walk down the mountain of illusion, and what waits is
simply the fresh feeling and breeze of oneself.

411

If I be judged by others about others.- One has to wonder above and below wonder
as casualness can betray oneself. Though one can have no exaggeration with
oneself, but with others exaggeration is permitted, as others are of further
perspective. As distance needs the perspective of binoculars, that clears a path
to things that are far from us, but one does not need exaggeration with oneself
because one is oneself, one is already there!

412

Sometimes the shadow grows, and one fights life one to one.- One can only win in a
spirited sense - if one is free to lose; though in the industry of life to lose is
not just to lose a credit, but it costs one's spirit. And the greatest fight is
not in the ring but outside the ring i.e. with life but without the cheer. Thus
life expands, but as the nature of life is contraction, all great increases in
life, are basically a fight against contraction for expansion, thus one pushes the
outer walls.

413

There is no idealistic life, as if one has too many ideas – ideas will lose
harmony.- Ideas are amoral, for they are tools. So where do ideas come?
Nevertheless, from the light of the soul is their path written to us, in this
furnace, in the very fires below the chaos of the unconsciousness. Ideas tend to
dissolve in life and to lose form in the formless self, we follow many ideas but
as they exist without form, we are not opened to them. Ideas are basically made
from decisions, in the essence we find the wind where decisions are fathered, thus
does the Individual lead their path.

A quote from Soren:

Alas, in men’s fear-ridden rushing together into a crowd (for why indeed does a
man rush into a crowd except because he is afraid!)link

414

Gothic values.- Every day one has to grasp, or catch something fresh – if one
cannot one has to twist and turn something, to make it strange: as strangers are
seen as new...

415

There has no desire for life, but for the expressions and feelings of life, but in
itself life can only be measured by our privacy in life; and here lies the deepest
meaning in our life: as casual as it be.

416

Not all advancement can be measured, and it can be difficult to see progression in
others; making it more necessary to value subtle progression – one wakes up from
the sleeping crowd and simply walks to what one’s dreams point to.

417

Pushing the boundaries of our inner experience.- In the questionable abyss of

ourselves where we feel the most alone, and others are not seen. An inner silence
prompts us to play hide and seek in a gaming mist to melt the ice of such glaciers
and hear we approach the meaning of why we exist: we seek sanctuary in the holy
ground of the self.

418

One does not need such waves of aphorism, perhaps one can get by with a little
push and pull through life, but it is easier to drift to the lower depths of
existence. Such wonderings of aphorism exercise the posture of the consciousness.
Here one does a duty towards the self, though the world will turn away. The
expression of the self is an understanding of the duty of the self and is the
essence that really turns away from the world.

419

There must always be a returning to one’s self, or a feeling of home – a place for
a natural sense of warmth. Though in an alien place we find that the natural sense
of comfort is actually a feeling of being safe, but it is not the comfort of the
seat belt, it is safeness of knowing something well visually, and in the audio.
However, the warmth of a place like home is not in the building, though there is
an atmosphere of a place, but it does exist in us. One may be repelled, or feel
fear by this exercise in solitude while in this alien place for one has to cross
paths that one has not crossed, and for this reason, one cannot see the paths, it
is about path creation: a skill, which belongs to children, and is lost to adults.
Listen to the shouting of children, feel it, though to hear their shouting we are
simply irritated by the noise of their shouting, in this shouting one senses the
energy of path creation.

420

One knows one’s path not from the fruit of the path, as many have seen a bad road
turn into good roads, but by the shadow that is projected on the travels: be it
dim or full?

421

Inspired to adjust to the cold.- The system of inner energies has been clarified
by Freud into hidden forces, called the unconscious to the subconscious and
conscious, but what makes a thing reveal itself, from the unconscious. Does a
consciousness contain warm thoughts, and is this warmth not interest; for things
that have attraction and occupy our living are more warm and welcome to us. Thus,
heavy thoughts would be colder, and further from us, and lost to us as they have
little interest. Therefore, this is how inspiration comes, when the conscious
energies are too hot, and one is required to think deep. It is also for this
reason that obsessions make one feel uneasy for one has gone away from the good
weather of everyday custom to the desert, and hence people are quick to satisfy
the obsession; being increasingly intolerant of the desert weather.

As philosophers are accustomed with the depths, they catch more from the
unconscious, though most do get a shudder from the depths, as if the doors of the
consciousness are knocked by the unconsciousness, and many do take note of their
feelings, or it may a change in attitude. So if the unconscious is our real self,
or closer to our real selves than it is as Freud said, our I.D is contained in the
unconscious. As philosophers are accustomed with the depths, they catch more from
the unconscious, but hence if they fear not cold thoughts, why should they fear
cold emotions wrapped around in their depths hidden in the unconsciousness
entangled with thoughts from memories from the past, and hesitation and hope from
the future.

422

One does not need such waves – one can simply exist in pure thought which is free
from cause and effect, by not thinking about action: one has a spiritual duty.

423

One must wonder at the energies that lie towards the essence, for they represent
our primal energies. Beneath the unconscious, we find a place to rest: a place
where our reason knows no language and is free from all nationalities. I submit to
such energies and my passion finds root.

424

What stops our flow, the noises of people? The path to becoming is a path without
flow, one follows with increasing distraction. Nevertheless, the path downwards
only seems easier, because one travels faster: we are what our spirit travels
into.

425

Some people imagine away their lives when reality runs dry, we happen because we
are, and not because many applaud us.

426

Breath of life.- What is it that drives us, what grips us, which management do we
pursue, and how do we choose these directions? In times when we need a grip on the
oars of our nature, our sense of direction loses itself, for we cannot simply
follow our interests; in times of a need of focus we lose a sense to decide based
on concerns. We eagerly pursue cares when there is no immediate obligation for a
sense of direction in one's life, but because we follow our interests when we feel
our interests we know the directions needed in the still moments of living. By
being true to our interests we are true to our life, interests give us the gravity
to navigate on the inner paths: the private paths, our feeling of destiny within
our breath!

427

Style is the structure of knowledge i.e. some things need more thinking and some
things do not deserve much thought. As conclusion is the final step of thinking,
it is also a general proof that one is actually thinking about something. There is
also the matter of thinking management, one needs such a thing, rather than just
thinking without any aim, one must manage one’s thoughts to work things out, for
knowledge needs a framework.
FERDINAND: Your ladyship is ignorant what it is.

PRINCESS: Were my lord so, his ignorance were wise,

Where now his knowledge must prove ignorance.
I hear your grace hath sworn out house-keeping:
Tis deadly sin to keep that oath, my lord,
And sin to break it.

Shakespeare > Comedies > Love's Labour's Lost > Act II, scene I

428

I will stay on in the same quest as how I was bought up, but my problems are the
same too.- We are not endless in the possibilities of our differences, for we can
only be so different as we belong to the same species. Differences do not reveal
themselves in conflict against each other, for the psychology of the mob is being
too the same. The battle cry is not for nationality, and love, the battle is with
oneself, but it is revealed with cruelty in the hostility and not in the
hospitality to others. Cultures that live in hostility talk about too many
differences, though it may be a different religion and wealth-wise too, whereas
the faith and distribution be the same of the different cultures!

429

One pays a great price for empathy in being oneself, for to find empathy in being
oneself means one is not being oneself. Empathy does work best with problems of
being oneself, rather than actually being oneself; this explains why people end up
in an unsure place in life.

430

A good aphorism must be open to different interpretations - not to mystify, but to

bring different perspectives to the whole. For a stick can be many things, and
aphorisms are like a stick, it can be placed over something as a means of
decoration, or it can serve an elderly, or be a weapon: it depends how it is
picked up.

431

One only finds oneself in the fog.- There will always be doubts, the certainty of
life is false, but the pleasure of doubt, is the drama of life and death. What are
doubts? Nevertheless, the passion that goes beyond facts, finding warmth in the
chills of cold analysis – there is fault with knowledge, for knowledge is only
what is conferred, but not what is there.

432

The person that succeeds with everything that they want to do, by being zealous in
their life will also be the most bored person in the latter part of their life.
Then one must learn to live without aim, which is the aim of aims: to escape
desire through fulfillment. This is quite different from Zen philosophy which
reevaluates fulfillment.

433

We represent our purpose.- We need not attempt to find a will to live; we wake up
because we have a will. However, we survive because the biggest ambition is the
smallest ambition. Small ambitions are actions, but big ambitions are not a will
but only a plan, our will is not felt but it is behind our pulse, it is why we
breathe…

434

What is the meaning of purpose, but to find purpose? If we say it, we say what are
we to do...

However, aims are not purpose, but they are an expression of purpose. It is the
most important things that are represented by purpose. It is the truth in
ourselves that gives us the reason to have purpose, but then again the highest
purpose, is simply being; the only true haven for the consciousness. And allowing
the movement around of ourselves, to be a purpose for that movement: for one
gravitates within oneself.

435

Inner galaxy.- Thoughts orbit to one’s gravity, the weight of the gravity is the
consciousness, and the mind our galaxy, oh sun – my glow, my soul. Other planets
also tag on in certain orbits, which are fate and characterize our destiny. Thus,
I am more than my weight: there is this hidden work.

436

Destiny of destiny.- Sometimes big things become small, and small things become
big – sometimes we simply fall into the marshes – how can we avoid the quick sand.
The truth is that one should not wish for easy or difficult hope. On can find so
many things in a mood, but one also needs worth to meet the sun half-way, but
balanced equally with humidity, as many times one has to duck. Deeper in oneself
one senses invisible strings to invisible mechanisms, I do not philosophize; I
look up.

437

Who needs to ignore the whispers that fear not to come from the soul? The highest
spirit is also the lowest spirit; the shadow is also the sun spirit, and the
movement between creations of low and high. And it is the nature of my breath of
aphorism to express with so many doors, as too many angles can lead to
misapprehensions. Yet, we do not know why or where words appear in front of us as
everything exists as we seem to exist. To add reasons to words could be to add
strength; yet, many see depth as vagueness through shallow eyes: yet we all share
the same sound, and dance to the same wine.

438

There is no question passed the scheme of becoming, not by definition but by duty.
The integrity of the soul is that it contains a question mark, thus the mind holds
a desire for the essence, but this holding is a fragile holding of it. It is a
long wondering and aphorisms can pass like seconds or days, but what else leads to
a feeling of destiny, what wind blows one to the skies.

439

There is the natural understanding of matters, but many times things are
understated and overstated, responses come from the peace when one is halve awake,
and one demands very little from anything.
440

Self-indulgence.- Night will always wait for us; it is the day that does not wait.
To lead one is to be, and to others we are something else that resembles them, we
can only lead our selves. We can only sink in our own mud; self-indulgence makes
our tolerance weak. Such an indulgence of the self is a sideways movement, which
confuses the direction of the oars that will the mind.

For day does not follow day, light does not indulge, all things need direction, it
is unproblematic to slip and skid in life. Unless one makes self-indulgence into a
work of effort, then one pretends to skid around the corners of life! Through
self-indulgence we become diluted, and our stream will run smoother, but a diluted
stream of such weak tolerance will lead nowhere in particular.

441

Thus one is led by the subtle forces of Individual motivations, we consider

ourselves only for ourselves. And in this we make light steps, the path shines,
and then one knows this is the path where one's calling will lead.
Posted by Anonymous at 6:46 AM
Thursday
CHAPTER 5 : PASSION OF BEING
442

Life will always desire meaning, even in its lowest form, the cell - it will reach
for something, consider an ant, which direction does it move? Though the bigger
the organism, movement is not so simple, one moves in one direction in order to
gain more freedom in another direction...

443

The feeling or passion inside one's self is the strength of their destiny, and the
will is a vice as a means to an end...passion drifts through one's styles in
optimal format.

444

After the harvest of private depths, new seeds blossom; the hypocrisy of youth of
ignorance is swept and the force of fire is felt with a blossoming power.- As we
become older our passion slips, but the veil slowly is blown by the wind of age.
As the veil of ignorance slips we desire to be gripped by the reality of life, for
experience teaches us to look again. The sun sets in our hearts, our privacy
blossoms to our public portrait, as the innocence of beauty is born from the
passion of the heart (for the breeze of life can also awaken us).

445

True passion never decays, it approaches to one's door as a stranger, the stranger
enters, after reflections in private atmospheres. With passion one never crawls, a
person is their passion, but a will to power is a steady boat in an emotionally
confused storm: the adult becomes the heart child, thus the stranger whispers.

446

Passion is the feeling of the soul that unites our thinking to our feeling – its
feeling is the proof of this. When felt one seems to experience a time which
senses many experiences from the past, though not sentimental, from the present,
but not corrupt – one is ready to dive into the future as if it were a lake.
447

Meeting the sun halve way.- It is not by the will that we extend our activities;
our identity helps us to meet life. The identity of a person wakes up the person
not through the will, but as a bath, or shower wake us up, it freshens the soul,
another day becomes a new day. The identity seduces us into a washed perception;
the identity does this by washing the dust on the same old perception, we rarely
know our perception, as our perception is a filter, which allows us to simplify
life, we do not know our perception in its pure form as it quickly becomes lost to
us in the dust of the day, and its intereactions with other perceptions.

Another way of passing through life is a will, but one cannot create a will
without a destined place or purpose, but many have a purpose, or proposition
without a will or true road to it.

448

Being in peace should be reflected to one's tolerance to oneself - one should find
a peace that seeds an anti-violence philosophy: there are many different forms of
peace, but the act of violence is only of one kind with varying degrees.

Aphorism 448 comes from this post, I made in my IPL blog.

449

Play has no direct purpose, but to lighten up our purpose: it is how we reason
with our ‘what ifs' and perhaps because we are stirred. Through play we call into
play other forces, and find solace, comfort, and contentment within ourselves.
Hence we further ourselves beyond generalizations, as we have learned to accept
feelings such as acceptance, and ignore the multiple interplay of sub-current
feelings which reflect us in our inner glow.

450

On the love of a couple.- The passion between a man and a woman may not be love,
but of a basic erotic feeling in nature. Though the understanding of the erotic
varies from the East where it is seen as an objective erotic which favors proposed
marriages, whereas in the West the erotic is favored in a subjective form, based
on a deeper value on the romantic sensuality of the relationship: only passion can
join lovers, for destiny control’s ones wealth.

451

The existence of passion is important because it so expressive of the souls want.

It is of good custom to realize the unconscious currents that lie under our
everyday feelings. A good distraction works only so well, but distractions have a
hope, in rebounding us to a place we fear to go - we may commit to a sacrifice.

452

A couple of steps back, please.- Our basic dimension is not our present reality,
as we lay in so many hidden colours, identity is layered with identity as a
rubbish tip, but so used we are to the condition we betray ourselves and feel so
satisfied. Passion is a path that starts when our reason stops, for our reason is
limited for it lies within the parameters of the illusion of our realities.
Nevertheless, passion is the question that cannot be felt; it is purely the
feeling of movement inside of us, the part of us that remembers the way back,
which places markers in our journey.

Therefore, what is the most basic reality? The place where we sit and say; ‘This
is it? Though I do not know what it is?' The most basic reality, the spiritual
realm, when our consciousness lays down on our own bed, it rests like a child: the
still reality beckons.

453

Passion is not the energy of oneself, or even a sublime energy; as it stands here
in this context: passion is the nature of one’s energy – one only needs passion if
one has passion. For the nature of one’s being is gripped, life flows, but one
needs to defy the naturalness of doing things in the day to get by. I think
therefore I am, but what is one, if one creates a life through thought, one simply
becomes a reflection of one’s thoughts. I exist, because I sense a purpose in the
pathos of my density of energy...for it is the nature of an energy that creates a
particular kind of energy. And one finds a flow through the day that defies
naturalness...

454

One has to ask the question, what is the question? If the answer is the passion of
being, what is the question?

455

The purpose of individuality is to lose oneself of individuality.- Individuality

is a natural state of growth, which has been made as a selfish device for personal
growth. For we live in societies and not in caves, though friendship favors
individuality, the union and partnership between two people - the will to
individuality loses it's momentum and turns into a collective individualism, or an
extended individualism out of which families are born. Where the extended
consciousness becomes greater than the sum of the two individual consciousnesses
of the relationship of a couple. The individual spirit is ever growing, but is
never nurtured - as a couple one gains the extended consciouses, which does not
grow and is dependent on the individualities of the two people of the couple. By
choosing marriage early, one can only have a very limited extended consciousness,
without allowing individual consciousness to rise. For if an individuality has not
really bloomed, perhaps one is confused by the fires of the sexual drive - how can
such a marriage blossom, no matter how perfect the other person is?

456

True passion is never felt, for one becomes the passion.- The objectivity of
passion is to have a will in life – one desires a certain relationship with truth,
one simply follows this old stream. Though the weakest paths have the least
objection in reality, but the true face towards life is lost. Passion is a method
of dealing with natural resistance to a life interweaved with truth: generating
the confidence that confides a depth like destiny. One has to realise that true
passion also needs a deeper confidence; rather than a volume of confidence but a
confidence of pathos.

457

The desire for seriousness is only a perception of a helpful attitude; forced

seriousness leads to a forced perception, which only strengthens the vagueness of
life. In desired seriousness one reads the lines so well, and is also tripped too
by these lines. In seriousness one does not understand in a serious way, for if
one is being seriousness, how can one be more? It is only in an opened state that
holds what is true to oneself can one be serious, but being serious does not mean
that one is serious, for either one is serious or one does something seriously.

The seriousness of the film Citizen Kane was made not from seriousness:

Seriousness is the only refuge of the shallow.

Oscar Wilde

458

The nature of passion.- Niether belonging to our feeling, or thinking world. But
passion appears to be the source of our thoughts and feelings - our unnoticed
self, but the first cause of our wakeful nature where the duality of thought and
feeling are one, but is niether. Ever guiding through intuition, its reason is
reason enough.

459

Passion is our live or perhaps soul battery, it is also related to beliefs. But
what is truth, and how is it related to passion? Non truth gives very quickly, and
one's lust is content to see a result, but it is due to the desire for a result,
or living with short-term excitement: one is too efficient in life. Real truth is
not efficient, it takes as much time as it takes, for either one gives a thing the
time, or one does not: the proof is one's passion, or how it is ignored...One goes
home and away, but when that something is felt with true passion: a pathos of
suffering is felt.

460

Passion is about destination, and the path to the destination, it is also about
knowledge, or the process of the path. To be passionate one must be seeing from
within, not distracted - but destined one projects the internal light into the
darkness... and another destination creates another destination.

461

Unique paths in life.- One seeks without desire to find anything, hoping for an
insight into a subterranean pathos: our uniqueness may the key to unlock
ourselves. Such and such flows our way, what is close becomes distance, and
distant things become close. For our lives are built on roads we cannot see, one
goes one way, but different roads have different relationships between cause and
effect; a unique relationship between cause and effect...

462

One gathers much from the world, but to seek is not to find. When one becomes
still, one is seeked.

463

We define happiness as no change.- An overpowering wave of passion crashes on an

edgy shore of rocks; in the wayward distance a muted light comes from the foggy
atmosphere of a lighthouse. Some ships turn away, but this is how life resides
around of us - unnatural, and unwelcome. One looks from another view in the ship,
thus as wisdom is related to one's view of life, or perspective of life also is
altered, and as wisdom changes the truth also changes. One meets risks in life
during the storm to free oneself from shackles that press risk in later weeks.
464

Business can exploit people,
not complain of the dullness
Ultimately it is the dulling
the psychologist becomes the
seeking such repressions.
but ambition can exploit its own emotions. One should
of the senses if the spirit is not sustained.
of the senses that angle to repressed emotions, hence
fisherman, fishing in the waters of the consciousness

465

The grip of the heart is dainty in the eyes of a lover, passion leads to a firmer
grip of the heart, the inner turnings of life. The souls interface which is the
medium between our inner senses and the sensual universe, it is this kind of
consciousness. Sometimes it is as if the soul desires to leave the body, as one
may escape a prison, thus death may salute oneself - the vices are the tools that
life itself uses, making us rust.

466

Passion is the enemy of simple living, but simple living is the enemy of life.-
Passion is about the forfeit of the heart to all things, though one does not bow
but it is about raising oneself. To accept all things, to meet the fear of living
is to keep things complex, as dead ends follow simple paths, as with greater
possibilities comes passion. With simple building; one may build a pyramid -
though one can do nothing more at the top of the pyramid. Passion is about
possibilities, the possibility of a path in the infinity, here we have slow
growth, and slow healing with greater possibilities, though what is the point of
living simply if one goes to a dead end in life.

467

The science of passion is the forgetting of ambition.- In the sensitivity of the

soul, is the silence of passion; the quiet giver that also takes. Passion is the
heart of patience – thus are steps guided from the present, not to fall in the
pits of the darkness of the future, but applied to the politeness of the lightness
of the future.

468

We are always thinking the wrong thing.

469

Bravery can only be found within battle, and anxiety with friends.

470

Our doubts question our beliefs.

471

Confusion is an ally if decision making is a skill.

472

If heaven is too predictable it is boredom with silver and gold decorations.

473

The further one thinks the more one demands of oneself.

474

A study in passion only desires the accuracy and honesty behind the sensations
that we feel in life.

475

The sensation, and the cause.- What we feel is not our emotions, but the
sensations of our emotions. The sensation of ourselves is the derivative of our
emotions. Passion is the actual feeling of our emotions without the sensations
which are the derivatives of our emotions.

One may contemplate that these sensations would lead to the actual internal
emotions, which truly represent our holy emotive presence in life. Our religious
activities in life connect to this part of ourselves, and as the sensations are
caused by the body, they are a derivative of our passion, and not really a version
of our passion. With these sensations we lose the aesthetics of our true feelings,
they are a purity of feeling because they exist without sensation.

As music is the sensation, even the written music, or the Raga in Indian music is
all still the sensation and not the pure expression. The pure expression cannot be
found in music, unless the sensation is changed, and adopted from the original
pure feeling. A guitar brings out a sound, as the body brings out a true pure
feeling making in into a sensation of our selves.

Though different guitars like different bodies have different sensations, with
these feelings of sensations we lose the accuracy of the expression. Many people
have recognised that certain feelings expressed by a couple in a heated argument
may not be true, but still be valid. True intimacy has to go beyond sensations, to
become a collective passion.

476

The sensations of the body are like a well made carpet that stimulate the senses,
but look underneath the carpet to see past the patterns, and one will see the
passion.
A tired body will see all feelings as tired, a corrupt body will see all things as
corrupt, and an awakened body will see all things fresh. The body is a bad
amplifier of feelings - most feelings are lost through the body: but through
feelings we feel ourselves in life, and living is a feeling above everything else.

477

The unconscious is not where feelings come from, it simply is the place where
certain feelings exists that we are not aware of, as we can be conscious of an
experience, and we may later become unconscious of the experience. It is usually
fear that drives feelings and experiences into the unconsciousness.

478

Anxiety is a fear (of the unknown) or the unknown effects of the influence of
others that one does not want to be influenced by, or the people that one finds
hard to look at.
479

If thoughts need to be known - feelings need to be felt. How does one feel?

480

Jealousy is like concentrated anger - one plays chess against oneself! Though if
one wins against oneself, one will have harmed oneself.

481

Passion is the space between the heart and reason.

482

The anti-naturalist.- The temptation of the world is not the possibility of life
(with its opportunities and ambitions) but the love for it. But the love of life
has to become before the possibility of it, Rather than the usual day to day
observation of not loving life because a reason for a love of life does not exist.
Thus one can go against nature - the weed regrets not being a rose, but is
‘happy’.

483

Less than ten percent of life.- Life is not actually about competition, or winning
and losing: living life is more about living.

484

Living with passion.- Livelihood is about being drawn to things, there is the
gravity of the universe, of planets. There is also our private universe of things,
and one must not try to stay, things are always moving to and thro. Not the
gravity of mass, but the gravity of living. Living means one is a part of life,
and things are always shifting in life. All living things are the tools of life,
the tools which life uses to move things in life, thus our emotions are the
servers of life; we cannot serve ourselves. Life is about things moving, perhaps
elevated thoughts moving to consciousness, or a music record of the past, or to
look at somebody’s expression.

One shifts with a smile of a thing from the past, a path to innocence, one looks
up, and a path to another smile - a path to something authentic, then one has a
slight smile, and this is a path to originality. Life is about living, but living
has to feel original - the idea of living is that one is living, and not
pretending to live. But more, living needs to feel authentic, one does not want to
fake life for living is not about carrying influences, one must suffer from life;
this is about being close to living.

485

One desires a space to unite fragments, and to move away from the idea of coming
closer or further from things. One needs to be in all things and outside of all
things – one exists relative to nothing. I simply need what I need, but passion is
for more things, not less things – one feels less with less things – though the
Buddhist way is to have less so to feel less, but there is also the idea of having
more in a psychological way, to give oneself more through meditation. Even the
religious idea of being related to the holy, in either spirit, divination or
humidity is to have more: what passion just says is - what is more? And desire for
more is less...
486

Cramped up and bottled up in life’s little games.- One desires a space to unite
fragments: to move away from the idea of coming closer or further from things. One
needs to be in all things and outside of all things – one exists relative to
nothing.

Passion is the need of the spirit to move, it is the need to exist in a real way.
Thus one asks why am I wrong, not why others are wrong – one affirms oneself
without trickery – one is true to one’s spirit: and not drowned by the critical
nature of things.

One absorbs, but one does not become a sponge. One reflects but does not become a
mirror. One does not become a path of difficulty for others. Everything is simply
as it is, one throws everything into the air without the desire for all things to
descend into the right place, and one trusts the throwing of things into the air,
nothing more and nothing less.

When one’s hands are tied to one’s back one carves one’s way. One can be too happy
to be original in life. Thus what is living? I did notice a picture of a fashion
model that appeared to come out of the page, she is living! So living is different
for different people because they are different, what is living for one person may
not be living to another person. To others, different things or places matter in
life – it may not be about originality, or cutting a path through stone. Thus life
connects to our essence, and the process is living. Though living is not the
expression of the essence, for the process of life is not an artistic technique.

487

Things of shape came be sold more easily.- Where does the consciousness of passion
lie? Where does the will of the consciousness reside? Passion is the force without
form, though our bodies are with form. Perhaps even our souls have form, but
passion has no form. It is the part of us without shape. Shape is connected with
the eyes, but smoke has a more vague shape, though we can see it.

What is known is known, one cannot have passion meant for something that one
knows. Though what is vague and partly unknown has a sense of it, and is more
intriguing. To push boundaries helps us to feel passionate because then we explore
what is known, and unknown to us.

488

Other people are other people, simply – more or less.- Passion also resembles the
coming together of truth and emotion, between word and breath. The breath is the
engine of the word, and the word is the consciousness of the mind. The word talks
and extends itself to the world, and it is through error we grow, unless we have
the luxury of small steps. All one needs is the light to ignite an explosive
mixture of truth and emotion, and the simple truth that one who may help you
today, may laugh at you tomorrow: one exerts pressure onto oneself to find out
what the next step is?

489

Passion is the gravity of our emptiness, or humility, or sense of the spaces

between.- There has to be a path, a direction – one has to make choices; I was
told that our feelings come from our head, and our fears reside in our body - the
moment to moment cause and effect of our feelings reactions to our immediate
surroundings, like a pinball machine. So where does passion reside, if it belongs
to our real feelings, it will reside in our heads, as it can be in our heads where
our real feelings can be worked out, like a courtroom. Though happiness is also
about seeing others, one does not want to see a dreadful man be happy, but who is
happy, nor see a good man depressed – so I am responsible to the light of
humanity, though is my darkness the shadow of such light! But I am not happy, my
happiness has not developed – it is a picture that develops slowly, or a painting
that waits for the right weather. Goodness in me is not recognised, as it is a
goodness that is not relative to others, my goodness is ontological goodness: the
pure goodness of the self, as being posed in the lightness and darkness of day.

490

The pure experience of living.- What happens when one does nothing, what is left –
should not one experience being oneself... If one cannot experience oneself, than
how can one really experience life? So does anybody really experience life, or is
it a sensation of colours and sounds, and a sense of the aesthetic? The experience
of life is about belonging to life, rather than feeling through life. Living means
living in life, or belonging to life, does one belong to oneself? But does one
belong to life or oneself, one is attached to life, one does not belong to
oneself, one is detached from life - one belongs to oneself. Does one want to
belong to oneself….one should neither belong to oneself or to life but to tune
oneself to the point when attachment meets detachment?

491

The need for real movement in life has to parallel with some inner movement in
life. Though passion does not connect one with movement in the world, but it is
the Tao or way of movement: the essence of one’s movement in life. Though this
does not represent the relationship of oneself with movement in life, but simply
the nature of movement in life: even if one has a good path in life, one also has
to consider one’s movement on the path, passion is the movement of the steering
oar in life.

492

To fidget away; why is one oneself, or why type in darkness.-The nature of

existence is to experience i.e. the passion of being, but what is the
consciousness of experience. Though one will always be within the bias of being
oneself, but being oneself is a healthy illusion of the loss of one’s reason to
live, which is most odd, the time…aesthetic…the reason to believe in oneself…but
every reason is exploited as super glue. Every thing that glitters behind the
curtain is accused of being too good, whereas being good resides in the common
imagination as the mud left by the rain, and not by the reason left by the
struggle; which only goes against the idea of I AS ME, AS DOING THIS! Though
everything need a reference point, no enemy wants to too defeat the enemy, as no
illusion desires a reflection of it’s heart of consciousness as a will desires no
substance over the distraction of the soil of it’s heart, or the will of it’s
death, in the same way that shallowness causes a reflection that forgets about the
reason of being oneself, and even the substance of living, and why one talks to
others that are familiar, like being above the the call of one's duty.

493

Last year, next year and the now.- The vision of ourselves has to extend from
ourselves, if our vision of ourselves comes outwardly, or more of the scheme of
things; then the vision is not an extension of us but a lesser version of
ourselves. Few change in their working life’s as if in a trance they eat, work,
and play, and after many years they wonder why they are thinking the same thing.
Though I am not against being of a faith, or not being of a faith, but a decade
can slip away, without leaving an expression or hint of pathos on one’s face.
Sure, one can control nothing outside of one’s own sphere: life can be controlled
if one plans for it in the following year. So why is this, it is because life
exists as certain conditions, and we live in these certain conditions – though
control of these conditions is like trying to change the shape of something that
has already solidified, but the reality of next year is open to control or
influence, as the reality of next year is in a liquid form. As a child cries in
simple frustration, also the parent hits the wall trying to change the solid
present, better to direct the frustration to the next year: one is where one is
because of last year.

494

Live today is what they say – but what is living in the moment, going with what is
happening, but what is happening, you are listening, you are waiting, you are
wondering about a partner etc – but why is this happening. The present always
feels like a scene, as if it is an expression of the past, but past is past,
better to think of the following year: this is against the common sense of the
day, but what is the point of living in the present when the present is so much a
juxtaposition of cause and effect!

495

A good retreat is advancement in strong humility.

496

The mind-stabber type person has political and popular charm.

497

The most defined thing can also be the most limiting thing.

498

It is often said to explain things is to understand these things, but better to

understand things that one cannot explain.

499

On the two-option man, who is only less bored when he travels.- What is necessary
differs from what is essential, as what may work, and what is probable to work,
though many paths and possibilities exist between.

500

The vagueness of philosophy is its freedom.

501

The seed of silence.- Passion is not stillness or movement, but the essence of
stillness and movement, where stillness is the same as movement. Nor is it
silence, or noise, but it is where noise meets silence, when noise is similar to
silence: passion is what the heart feels; it is not the etcetera living that many
feel.
502

We need silence to meet ourselves, to take us out of the arena. For silence shows
us the world is a reflection of ourselves. Though we also fear the world as a
reflection of ourselves, in the arena the world is stripped of all its
sensibilities, and the pathos of becoming is damned beyond belief. Though there is
no satisfaction knowing that the world is a reflection of ourselves, for all we
see in the mirror is the world!

503

Faith in life.- One desires experience, a pure experience of life. Thus one
examines the nature of passion, for our experience of life is a reflection of our
own passion. But if one is given such an experience of life, one also receives a
faith of life. Many people argue about how can they have faith in life with so
many confused arguments around locally and globally at the expense of people
becoming refugees, but faith in life is about one’s own experience in life, and
not about the knowledge of other’s in life. Whether one is going through a
decrease or increase in their life, their experience of life would be the same; as
the soul’s first expression of life, the passion or fragrance of itself would be
the same. In the same way that people have faith in religion because of their
experience of religion, one can further the pose in life by having faith in life.
One can further one’s purpose in faith, by having faith in life as in well as in
religion – for religion first exists in life before the personal faith emerges.

504

Passion is the yearning to seek a path in the stars, to bring the spirit of the
heavens to earth. And to lower the shadows of the earth below, but also to sense
where the stars and shadows meet, to have a simple sense of existing in harmony;
many will find controversy or jealousy(see below) with this!

The nature of jealousy.- Though I have only felt jealousy once, I saw it as a
compass to development. Though all were jealous of me, I decided that jealousy was
an illusion, so I created an illusion of others being on my side, and this stopped
other people from being jealous of me; to defeat one illusion with another
illusion. I was once too high in the sense of others, but now I seem too low, by
creating a friendly illusion with others - people were not able to bond their hate
to me, but the fact is that if somebody was previously jealous of you they would
also be the least likely to appreciate you, so from being too high I have become
so low to others.

Shakespeare quote:

OTHELLO: O misery!

IAGO: Poor and content is rich and rich enough,

But riches fineless is as poor as winter
To him that ever fears he shall be poor.
Good heaven, the souls of all my tribe defend
From jealousy!

505

Nothing is old, or new including us, age is simply a different medium of

expression: a palette of time and space with brushes expressing the pathos of
experience.
506

Pure expression.- To express oneself in silence is to dissolve in life.

507

Charm is the radiance of the night, whereas passion is the glory of our sun.- The
passion of love is the path of reason - the inner enotional workings: the
wonderings of one's shadow, and the dust blown to one's face, or like the shadow
of tiredness falling in the evening dew, such are the silent expresisons? There is
the poison of charm one is cast in its spell and seduced to a retarded path, their
conscience is closed towards pathos, but warmer to the effects and illusions of
living; people have to return to that charm: it is an illusion creating an
illusion, whereas passion moves not - it is born from silence, or a thing in
itself.

508

One does not preach to the hangman, but one preaches to strangers; being is living
if one serves oneself for being: it is necessary to live to be!

509

Why knowledge? It is interesting that the aesthetic leaves knowledge far behind,
nor does peace of mind haste much for knowledge. But the realm of knowledge lies
before, and beyond the aesthetic and harmonic tranquilities, if one desires proof
of this - keep wondering, it is more about one’s comparison with others...the
other person one walks past; the difference is knowledge.

510

Stupidity is normally confused with quiet contentment, and misfires. The truly
stupid who lack contentment, may have more in material terms, and less in terms of
wealth: but it is also our valuation of things that makes us wealthy - money
cannot touch such a perception.

511

The advice that nobody tells us.- We are all vindicated to ask ourselves quietly,
why do we exist: which direction does the wind of change sweep us today? But
through creating loud aims, we lose the answer in the weather of our
consciousness, for such an answer is always whispered, each day has an aim that is
true to ourselves and independent of our reality – but leads deeper to our
authenticity of belonging to life.

512

Take this life,

‘Free’ it is,
Fading words,
The grip of life!

Take this heart,

Wonder far,
Sail away,
Stream me to the sea.

Simply guide,
With ease,
Passionate soul,
To soul-reverb.

Nothing - hear,
Hear silence,
Far and wide,
From shore to shore.

Everything will vanish,

It will appear!
The many years,
Yet songs sound the same.

Fragrances enchant,
Love blossoms:
Follow away,
Prisons flower to prisms.

Forward marching-
One to three,
Griped with life,
Channel thoughts like mists.

Imagine
Flow from me
Imagine…
Nights ear to me?