Certain factions are so unabashed in their perceived dominance over others that the only justification they can establish for their violence is a supposed sanction from God Himself, and when He does not countenance such gratuitousness, they have no available methodological recompense to recast the holy to serve their profanities — to speak for God makes faith incommensurable with being.
If the past looks gray, then that is because the present casts its shadow on it.
You do not see the colors, the subtlety in the hues, because you were not in the gallows for an eternity and so the bright appears as dull, just like everything in existence — a singular colored gray.
Does everything not rise and fall as the tide in this life? An insistence to delineate the inhabitation of grief as unnatural is not but a rebellion against the essence of existence.
Essential goodness may be defined, but contingent goodness at the level of the self cannot be defined as definitive goodness or else it becomes something else — in this aspect, the claims of ordinary language equivalence are well-received — and so, the good cannot cognitively arrive at the conclusion of their goodness in discrete moments of action in time.
Modern thought became allergic to simple notions of linear time for good reason, with some vague sense of moral virtue in breaking linearity as some amorphous resistance to the perceived ills of modernity — an outcome of such was an ill-defined thin concept of circular time, borrowed from older cosmologies and pasted onto the present like paint on decayed bricks, well-intentioned but a misjudgment nevertheless — it might be wise to qualify linearity properly and treat at least one version of it as a fact of life, not in the basic sense of past versus the present, but more an epistemic acceptance of movement that is indeed pushed forward, even if not straight forward, for even a circle is formed by forward movement of the line even if it loops.
Hubris regressed even further forward into time, a paradoxical movement in itself, is what ends time, and then the ones who wish to question the Lord on the day, as if questioning the Lord were a logical possibility, would only be able to cast fingers at one another in blame of their inability to prevent the fused vice of greed and private-compartmental interest to bring about that end, and yet there remain ones who still possess a serious audacity to question the Lord through elaborate but improper theodicies in vain, for if one has maximally exhausted himself towards the end of resisting this amalgamated force of compartmental greed, then using certain strands of theodicean thought becomes logically foreclosed to them, but the threshold of this exhaustion cannot be measured empirically through speech, manners, or actions but rather through the combined vision of a self-directed intuition and demonstration — this, however, does not necessitate that the ones who have indeed foreclosed the possibility of such forms of reasoning, through practices of the self, consciously abnegate the natural and human response to suffering, which is the praiseworthy occupation of a grief held in hands joined.
Modern times while a harbinger of no little ill and toil, came with certain gifts to compensate man for being thrust into a new world he thought of his own making — before the cacophony of machines, the range of sounds possible was rather harmonious with nature, to the extent that men either found themselves completely in the presence of the One, or, conversely, far from it, on account of those sounds being so thoroughly woven into materiality to the point of them fading into the background — but then came the clamor of the new times, machines grinding against themselves — for instance, take how strange a fan is in its varying compositions — on a ceiling, it rotates with such velocity as to be able to hypnotize in a religious sense, both through its movement and its concomitant whoosh — and then take the exhaust fan, a tool made to, effectively, clear the interior of any less than agreeable odor, but the exhaust fan, unlike a skylight, not only lets in light, which is only a secondary outcome, but it also creates a certain acoustic atmosphere in a given room, most audible when one steps into said room, and it then that the fan beckons the hearer to orient his faculties towards the fact that he senses a mechanical intrusion, which further sharpens his senses in their delineation between mind and matter, which then effectively jolts him to reestablish the fact that he inhabits the state of existence — he can even further hone this sense by using his faculty of voice to interact with the echoes produced by the mechanical operation of the fan, made most evident in the external reverberations evoked in the voice of man through emanating sound waves — a minor blessing.
Precision is just a function of the backwards emanation of indivisibility, but it also, due to such essential emanation, presents itself as a psychological second-order outcome.
One must distinguish between essential and accidental oppression, wherein essential is not ontological, but contingently effective with or without sense-perception, and accidental referring to habituated responses to past experience primarily through self-oriented sense-perception.
Linear-circularity is not a contradiction if one disambiguates its parts through analogy — first, man comes to the conclusion of linearity through the clear distinction between life and death and the spectrum of decay in-between, but in a second sense, he arrives at circularity in the predictable movement of such linearity through symbolism such as the recurring cycles of celestial bodies in their daily movement that is generally considered as naturalistic, unless one refers to discourse on them being created in pre-eternity or with a will akin to human will, nevertheless, so a confusion arises because one does not scale time properly beyond the scope of either linearity or circularity — the scale of one life is empirically grasped with ease, but that of a celestial body, from its origination to its demise, cannot be reliably studied under the circumstances of ordinary life — especially, if one considers the superficial changes that mask our perception of those bodies as accidental, such as climate or defect in vision — because that too is a circular-linearity whose linear joints cannot be observed due to limitations in sense-perception.
Affirmation and negation existing as logically inhabitable categories ballast language and perception.
Encrushment is a perpetual but contingent state of perceived contraction as enacted in materiality through the confluence of a discrete unit of nodal time with the indivisible point of celestial time, and it is perpetual insofar as it denotes an indeterminacy of its transition to a different confluence defined by expansion — the nature of the quality of these contractions is not static and depend on the particular axis on which nodal time intersects with celestial time, which delimits the qualitatively sensed gradation of said contraction.
It is correct what the prince of the sun indicated as the relational flow of perception from the instrument to the mind in producing knowing — this is a basic phenomenological fact observed even in ordinary practice — the tree observed at the level of the instrument is not necessarily seen at the level of the mind, and hence, remains only partially observed, and even that in a non-agentic sense — while one remains lost in grasping at the forms and the distinction between the subject and the object, the line that the other calls presence, and what we call attention, simply are-there before cognitive realization — all this is easily ascertained through one sitting of Scriabin, the one who knew love.
The quality of brotherhood is divisible into two further accidental qualities, the first of which is necessary, that is brotherhood by blood, and the second of which is conditional, which is brotherhood by the confluence of distinct modes of presence overlapping in their shared, though only partially shared, realization of certain objections of perception.
Only in a mystical sense does a bi-directional relation possess the possibility of perceived completed at the level of the knower, not necessarily in an ontological sense, for there is no way to ascertain that, apart from, perhaps, the impression of that relationship we acquire in part from the tether between the Lord and His blessed men of the word — in the ordinary sense, a bi-directional relation cannot even be perceived as complete at the level of the knower, and requires the knowledge of being perceived by a third party for the realization of a bi-directional relationship of it being existent — so the man knows the man and the man knows the man in return in light of the third man, and in case of perceptive deficiencies at the level of the knower, the third man, which one here takes as a shorthand for not the third man but all other men combined, that third man can even be an infinite number in self-perception, as once the capacity to perceive is corrupted, no number of supporting casts to the original bi-directional relationship can remedy the weakness in the relationship.
Assuming sovereignty over the self at the level of the body is the crudest form of self-perception, in that man pretends to be able to mold the naturalistic rhythms of the body to what he considers as a sovereign, un-relational will — assuming sovereignty at the level of the soul is at the least a partial liberation from such reduction, but even that is not freedom in an absolute sense, only in a self-perceptive aspect — for to be human is to resign oneself to the fact that at the level of the essence, sovereignty is simply a logical incompatibility.
The root of mercy carved into Iberia differentiates it from the cold blindness of the Rhine.