Jun 21, 2015 8:26 AM
Principles A (Model A)
Anime Relations:
Inaka Isha
1. Your Life is reaching to something unknown and vast
1.1 There are obstacles in the way of that unknown something
1.1.1. These obstacles include the constraints of the physical, the orthodoxy of the mental, the sleepful states of the neurological, the fervent tides of the basely emotional, and a simple lack of experience or versatile skills.
1.1.2. There are two sort of constraints, positive constraints and negative constraints. Positive constraints are constraints that results from an overstrain, for example an overstrained libido, overstrained thinking, overstrained anger. Negative constraints are results from a lack, for example a lack of sleep, a lack of skills, and a lack of physical health. The definition is a bit crude because a lack can be seen to be derived from an overstrain (a lack of sleep from an overstrain of thought).
1.1.3. Your goal in life is to inhibit the overstrains, and account for the lacks.
2. This something unknown and vast has to do with aesthetics, or the Indivisible something, which probably cannot be classified in words, or at least in a normal ‘neutral’ language.
2.1. It is constrained by Time but it will, upon its reception, undo Time itself.
2.2. I do not know whether it already exists, for it could be, as William Blake suggests, already here in a grain of sand.
2.2.1. Because I do not know whether it exists, I must assume that either I have not found it, or my mental capability is not vast enough to comprehend it.
2.2.2. Some claim it is certain works, such as the entirety of the Divine Commedia, or the music of Beethoven, or the philosophy of Kant. But in that case I have not found it yet, either that or I have found it but I have not the capacity to perceive it as such.
2.2.3. There is an active reception, like the one who in prayer reaches out to God, and a passive reception, like the one who God reaches to in a dream, and in an instant unlocks all the barriers to perception. Because I do not know whether it will be an active or passive awakening, I must allow myself to both.
2.2.4. Even then, within passive reception there are obstacles, for example the barriers of language, of analysis, and of discernment. If I do not know the intricate mathematics of Bach, I cannot appreciate him. If I do not know Japanese I cannot read Subarashiki Hibi, or the philosophy of the Kyoto School. I do not know whether it exists in my language, so I must still be active in seeking out this passive reception.
2.2.4.1. In the meantime I have realized that passive reception to great works, that have not reached that level, but are nonetheless great, still can help tailor my active receptivity. I grow a greater appreciation for aesthetics, and it drives within me a Will to establish my own set of aesthetics. There is no work that has ever stopped my raging Will to create, and so I can assume that the work is most likely not one of passive reception, but I must still traverse the lands of Art and Knowledge anyway for my curiosity is boundless.
2.2.5. Thus I must balance between activities, which aim to remove my negative constraints, to passive consumptions, which aim to remove my positive constraints, and furnish me with a highness of aesthetic judgment, and a breadth of imagination.
3. I know, intrinsically, that it exists within the Art of creation, and is plenitude, not a lack.
3.1. I cannot yet try asceticism, because the Journey of my soul has not reached that level of awareness, I am still wandering through the dark night. If it is confirmed then I will, but since it is not I cannot. (For it is a beautiful dream, even if it is a dream, as the master has said. But he did not add that it is also a painful dream)
4. In one’s perception, first exists sight (for did Eckhart not say that sight disperses oneself onto the vast), and then exists sound (for he also attributed hearing to a passive motion), but precluding to all of that exists that unnamable motion of Will.
4.1. I do not believe it is, as Schopenhauer claims, completely predetermined.
4.2. What this means though is that first I must understand how to structure Will, then I must understand how to structure Sight, and thereafter understand how to structure Sound. I must structure these in such a way that they are accumulated within myself and not dispersed into other affairs.
4.3. Therafter I can achieve a perfect ratio with a certain activity, when currently I admit that one of my greatest weaknesses is an extreme flightiness of mind, which has led me to a cloudy and free perception, but always am I faced with the disappointment of concrete values.
4.3.1. If I could separate consciousness, vast and free, from the material, I would do so. People who say that such and such is merely caprice and idealism, they have not understood its purest flight. I don’t have anything against them, we are merely different people. Some of us are just tied to particulars, while others would love to take leaps and bounds in a universal plenitude.
4.3.2. Which is not to say that I believe in absolute chaos, for things only gain significance if rooted upon certain essentials, but satellite fluidly upon certain atomic centres. This is akin to Bakhtin’s notion of the simultaneous centripetal, centrifugal, form of Language. It is a paradoxical state, but yet it exists in such a form.
4.3.3. You could playfully name it Centristic Idealism.
4.3.4. I believe then, that contrary to a series of consciousnesses stuck in a certain plane of concrete facts (for I still believe in concrete facts, since Music cannot exist without Strictly Dictated Time, and we already use Universal Time, so that cannot be disputed) but I believe that our attachment to such concrete facts are more spacious, intersubjective, and profoundly incommunicable or personal.
5. The simple path of Human Arts are as such. The Indivisible begets Meaning which begets Language which begets Signature which begets Construction which begets Representation which begets Reception which begets Will. The key though, is to have a straight alignment between all these loosely relational notions.
5.1. For that requires what is known as Temperance; the capacity to forge that path between all states, to ensure their simple alignment from You towards It.
5.2. That is not to say that there is a simple solution, for there are many paths, and they end at different points, and start at different points, and some points even reach out to other points. The main thing is that there is a way back to the Unknown and Vast thing inside your Heart.
5.3. Society exists to the extent that these points intersect with one another, making a vast web that brings us all back to that concrete center, which we are all mutually throbbing into each other, and into ourselves. This is not a form of Monistic Love, as perceived from the writings of the Transcendentalists and such, though, since in the end the paths we walk, though all reach the same center, are alone.
6. To experience such a thing Unknown and Vast inside you, is painful, and it’s overwhelming, and it can even destroy you. Sometimes it comes into fruition even at the very point of your own destruction.
6.1. Some have theorized that it is painful, because although it is our deepest instinct to strive, it is also our deepest instinct to understand it as completely unreachable (Bataille and Nietzsche), and this is painful to us. The old Pessimists thought that the answer was the abdication of consciousness.
6.1.1. But the peril of the road is Hope, which is akin to a poison that clogs the veins with nothing other than angst and worry. It is incommunicable and it is everything that we have to bear until everything makes sense in a certain regard, towards the Indivisible.
6.1.2. And even then although we all reach the same Indivisible subject, we may find ourselves alone in this desert, because we are not upon the same points. Like Kafka’s Law, there is only a Doorway for you, and it may all be a singular maze where we are shouting and bloodying the walls.
6.1.3. But it is in our greatest Heart that we strive until we can find some form of Indivisible, something Unknown and Vast, something that sets the baseline for all divergence of Communication and all center of Purpose.
6.2. And even after supposedly finding it, we cannot die. But we must bear the notion of having witnessed it, without knowledge of its effect upon us, whether it makes us even worse or better.
6.2.1. I would like to believe it makes us better, and it is the small step that is required to save the world.
7. The subtle secret is in the World and its many layers. Its intrinsic design. Contrary to the notion of merely a Surface, and a Meaning (Zahir and Batin), with different corresponding values, what we find is a series of layers each with equality with one another. A surface is just as similar as a depth, or rather a depth is merely several surfaces stuck together.
7.1. But somehow the Whole is Other to those of its parts. Yet the Whole (or the Indivisible) can only be arrived at through a temperate structuring of these parts until it aligns in a way that makes things clearer or greater.
7.1.1. Science is a series of deeper and deeper surfaces, each with the same significance of complexity as the previous portion, but the aesthetic and Joy comes in taking it as a whole, but gradually piece by piece.
7.2. It is said that if one reaches far enough, one no longer considers the notion of an Infinite set, because considerations in such logically structured ways no longer hold any discernable meaning.
8. Your Life is reaching to something unknown and vast.
1.1 There are obstacles in the way of that unknown something
1.1.1. These obstacles include the constraints of the physical, the orthodoxy of the mental, the sleepful states of the neurological, the fervent tides of the basely emotional, and a simple lack of experience or versatile skills.
1.1.2. There are two sort of constraints, positive constraints and negative constraints. Positive constraints are constraints that results from an overstrain, for example an overstrained libido, overstrained thinking, overstrained anger. Negative constraints are results from a lack, for example a lack of sleep, a lack of skills, and a lack of physical health. The definition is a bit crude because a lack can be seen to be derived from an overstrain (a lack of sleep from an overstrain of thought).
1.1.3. Your goal in life is to inhibit the overstrains, and account for the lacks.
2. This something unknown and vast has to do with aesthetics, or the Indivisible something, which probably cannot be classified in words, or at least in a normal ‘neutral’ language.
2.1. It is constrained by Time but it will, upon its reception, undo Time itself.
2.2. I do not know whether it already exists, for it could be, as William Blake suggests, already here in a grain of sand.
2.2.1. Because I do not know whether it exists, I must assume that either I have not found it, or my mental capability is not vast enough to comprehend it.
2.2.2. Some claim it is certain works, such as the entirety of the Divine Commedia, or the music of Beethoven, or the philosophy of Kant. But in that case I have not found it yet, either that or I have found it but I have not the capacity to perceive it as such.
2.2.3. There is an active reception, like the one who in prayer reaches out to God, and a passive reception, like the one who God reaches to in a dream, and in an instant unlocks all the barriers to perception. Because I do not know whether it will be an active or passive awakening, I must allow myself to both.
2.2.4. Even then, within passive reception there are obstacles, for example the barriers of language, of analysis, and of discernment. If I do not know the intricate mathematics of Bach, I cannot appreciate him. If I do not know Japanese I cannot read Subarashiki Hibi, or the philosophy of the Kyoto School. I do not know whether it exists in my language, so I must still be active in seeking out this passive reception.
2.2.4.1. In the meantime I have realized that passive reception to great works, that have not reached that level, but are nonetheless great, still can help tailor my active receptivity. I grow a greater appreciation for aesthetics, and it drives within me a Will to establish my own set of aesthetics. There is no work that has ever stopped my raging Will to create, and so I can assume that the work is most likely not one of passive reception, but I must still traverse the lands of Art and Knowledge anyway for my curiosity is boundless.
2.2.5. Thus I must balance between activities, which aim to remove my negative constraints, to passive consumptions, which aim to remove my positive constraints, and furnish me with a highness of aesthetic judgment, and a breadth of imagination.
3. I know, intrinsically, that it exists within the Art of creation, and is plenitude, not a lack.
3.1. I cannot yet try asceticism, because the Journey of my soul has not reached that level of awareness, I am still wandering through the dark night. If it is confirmed then I will, but since it is not I cannot. (For it is a beautiful dream, even if it is a dream, as the master has said. But he did not add that it is also a painful dream)
4. In one’s perception, first exists sight (for did Eckhart not say that sight disperses oneself onto the vast), and then exists sound (for he also attributed hearing to a passive motion), but precluding to all of that exists that unnamable motion of Will.
4.1. I do not believe it is, as Schopenhauer claims, completely predetermined.
4.2. What this means though is that first I must understand how to structure Will, then I must understand how to structure Sight, and thereafter understand how to structure Sound. I must structure these in such a way that they are accumulated within myself and not dispersed into other affairs.
4.3. Therafter I can achieve a perfect ratio with a certain activity, when currently I admit that one of my greatest weaknesses is an extreme flightiness of mind, which has led me to a cloudy and free perception, but always am I faced with the disappointment of concrete values.
4.3.1. If I could separate consciousness, vast and free, from the material, I would do so. People who say that such and such is merely caprice and idealism, they have not understood its purest flight. I don’t have anything against them, we are merely different people. Some of us are just tied to particulars, while others would love to take leaps and bounds in a universal plenitude.
4.3.2. Which is not to say that I believe in absolute chaos, for things only gain significance if rooted upon certain essentials, but satellite fluidly upon certain atomic centres. This is akin to Bakhtin’s notion of the simultaneous centripetal, centrifugal, form of Language. It is a paradoxical state, but yet it exists in such a form.
4.3.3. You could playfully name it Centristic Idealism.
4.3.4. I believe then, that contrary to a series of consciousnesses stuck in a certain plane of concrete facts (for I still believe in concrete facts, since Music cannot exist without Strictly Dictated Time, and we already use Universal Time, so that cannot be disputed) but I believe that our attachment to such concrete facts are more spacious, intersubjective, and profoundly incommunicable or personal.
5. The simple path of Human Arts are as such. The Indivisible begets Meaning which begets Language which begets Signature which begets Construction which begets Representation which begets Reception which begets Will. The key though, is to have a straight alignment between all these loosely relational notions.
5.1. For that requires what is known as Temperance; the capacity to forge that path between all states, to ensure their simple alignment from You towards It.
5.2. That is not to say that there is a simple solution, for there are many paths, and they end at different points, and start at different points, and some points even reach out to other points. The main thing is that there is a way back to the Unknown and Vast thing inside your Heart.
5.3. Society exists to the extent that these points intersect with one another, making a vast web that brings us all back to that concrete center, which we are all mutually throbbing into each other, and into ourselves. This is not a form of Monistic Love, as perceived from the writings of the Transcendentalists and such, though, since in the end the paths we walk, though all reach the same center, are alone.
6. To experience such a thing Unknown and Vast inside you, is painful, and it’s overwhelming, and it can even destroy you. Sometimes it comes into fruition even at the very point of your own destruction.
6.1. Some have theorized that it is painful, because although it is our deepest instinct to strive, it is also our deepest instinct to understand it as completely unreachable (Bataille and Nietzsche), and this is painful to us. The old Pessimists thought that the answer was the abdication of consciousness.
6.1.1. But the peril of the road is Hope, which is akin to a poison that clogs the veins with nothing other than angst and worry. It is incommunicable and it is everything that we have to bear until everything makes sense in a certain regard, towards the Indivisible.
6.1.2. And even then although we all reach the same Indivisible subject, we may find ourselves alone in this desert, because we are not upon the same points. Like Kafka’s Law, there is only a Doorway for you, and it may all be a singular maze where we are shouting and bloodying the walls.
6.1.3. But it is in our greatest Heart that we strive until we can find some form of Indivisible, something Unknown and Vast, something that sets the baseline for all divergence of Communication and all center of Purpose.
6.2. And even after supposedly finding it, we cannot die. But we must bear the notion of having witnessed it, without knowledge of its effect upon us, whether it makes us even worse or better.
6.2.1. I would like to believe it makes us better, and it is the small step that is required to save the world.
7. The subtle secret is in the World and its many layers. Its intrinsic design. Contrary to the notion of merely a Surface, and a Meaning (Zahir and Batin), with different corresponding values, what we find is a series of layers each with equality with one another. A surface is just as similar as a depth, or rather a depth is merely several surfaces stuck together.
7.1. But somehow the Whole is Other to those of its parts. Yet the Whole (or the Indivisible) can only be arrived at through a temperate structuring of these parts until it aligns in a way that makes things clearer or greater.
7.1.1. Science is a series of deeper and deeper surfaces, each with the same significance of complexity as the previous portion, but the aesthetic and Joy comes in taking it as a whole, but gradually piece by piece.
7.2. It is said that if one reaches far enough, one no longer considers the notion of an Infinite set, because considerations in such logically structured ways no longer hold any discernable meaning.
8. Your Life is reaching to something unknown and vast.
Posted by
czxcjx
| Jun 21, 2015 8:26 AM |
Add a comment