If one feeds the wolf, it may not realize that it need not be fed when it is hungry, or that it may not be hungry at all — that is the distillation of a self-referential equilibrium.
The spirit is neither vapor spread in the body, nor is it affixed to a specific location within the body, and yet it can also not be reduced to the mind or the intellect, and while it may be conceived as indivisible and concomitant with individual existence, it is often not seen as a modulated entity due to being imagined as wholly simple — this one has to believe to be a slight misunderstanding — the spirit does not need to transmigrate in conditions of encrushment, but to say it remains unaffected at the level of the essence cannot be proven demonstrably — and the reverse that the spirit expands and contracts without losing its simple nature is wholly possible without contradicting its indivisibility, for it is not splitting in larger or small discrete parts, but only swelling or contracting within the same structure that one may call its substance.
To apply concepts of purity to reduce the One into a nebulous hermetic perfection, rather than the proper conceptions of His involvement in all, that is more than a technical regret; it also creates a certain sort of theological alienation, which is then paraded as existential autonomy, justice, and the like — not helpful, and that way the trees that could speak do not.
If one shuts the lid tight, the falling vessel does not spoil the carpet.
Complexity is a function of the degree of ontological distance from the One, more the parts, greater the distance, with simplicity not a measure of lack, but as a source of emanation.
Sojourns in hell are important to fine-tune the faults in sense-perception that equate the grim parts of the human condition as existentially abnormal.
Scripture is interpreted in relation to the state of knowledge in any given epoch — one may read a verse and infer from certain words of the scripture, let us say, on something about the spirit shaping man or the like — the nature of that shaping in the understanding of the knower of the scripture cannot exceed the tools available to one — one must have recourse to the four humors if dwelling in the middle ages, but the one living in the now may also make use of the transformations in understandings of the body one has — that is not to say that the interiority of the written word cannot be understood in a way that is out of time, so to speak, but rather to indicate a general rule of the exegetical constraint.
What shall one remember if he is to enter the garden? What is the nature of memory in the garden? Is remembrance of corporeality retained without the faculty of judgement? That would, however, contradict total liberty as conceived through a material conception of man, one able to fully possess the moral right to sense feelings in all of their modulations — would acts of remembrance only be allowed insofar as they contrast with the pleasures of the garden? If man is unable to recount the horrors of the land in the garden, does the garden also not become a sort of a constriction? The logic of mercy if used to this point would indicate that detachment from sense-perception with remembrance might be the answer — but that distorts the argument for an essential soul that transfers to the next realm as it extricates itself from the body — perhaps not, but how and why, certainly, one of the masters has an answer satisfying enough.
The historian is more wretched than some of his compatriots who employ other methods and one cannot but feel a certain degree of pity for to truly understand contingency to the degree of it not becoming tautological is a delicate task that is sometimes even more arduous than rounds and rounds of demonstration.
To confuse legality with order is an elementary error.
Some of the masters always have a notebook under their bed to be read only by them and their friends, in which many unsayable things are said, at a distance from the peering eyes of the market — but some of these collations one may come across are riddled with profanities antithetical to both reason and intuition, intended only for dramatic effect and to further bifurcate the man on the mountain from the men in the market — not hospitable.
Medtner is a tulip in an open lush field under the lazy eye of the sun — Alkan runs through connected cobbled streets shaded by stone and metal, across a bridge over a canal, with boats crossing underneath.
There is a simple certainty, simple in the sense of resisting being regressed into epistemological uncertainty, possessed by certain men, mostly of an older propensity, older in the sense of temperament, rural men, but not necessarily spatially rural, less disrupted by the cognitive ambit of modernity — this certainty finds articulation in vernacular verse, which should never be conflated with the vulgar term of folkloric verse or the ambiguated notion of mysticism — it is that particular orality that functions as a hermetic plating against the general modernistic mood of skepticism, under whose conditions certainty is difficult to achieve in most disciplines of thought.
Compulsion understood properly, exhausted in all its intelligible causes, becomes a much less domineering psychological force over the individual.
How many a tear shed in the praise of the great master, Vivaldi — may his strings be heard in heaven.
In most substantive cases, the first act of domination is physical might, and once victory is achieved, it is further buttressed by creating ideas of inherent superiority based on knowledge, culture, and civilization — before physical dominance, these are just ideas, but after they become pillars of sustaining the victory achieved through physical might, although pre-dominance, they might be invoked to strengthen self-reference, intensionally.
An improbable possibility cannot be sufficiently conceptualized in the mind, especially if it is know to be possible but not individually observed before.
When two parties are not sufficiently distinct, they will end up sharing power periodically depending on where the sentiment tips more at a given moment.
Intellection, when found together in sensorial gaze and its emanating spirit, can pierce the elements on the inverse side of the inscribed text, of the ink.
Double-double negation, as in the next step of not-this: not-not-this, is close to linguistic sophistry to separate man and God more than is practically helpful.
It is clear to the observant that the discrete signal carrying sections of the mind if pressed upon through circumstance and divine arrangement can operate more harmoniously than their base configuration — not in unicity in a spatial sense, but in a functional one.
The desolate inside the belly of hell is able to recognize the savage outside.
Asking a nebulous sense of tradition to teach one how to respond to the present moment is low-level mental activity — such modes of orienting oneself masquerade frequently as historical analytics — time would be better spent considering and conceptualizing the nature of the present post-eternal self — the answer will itself start to beckon sense-perception and then the intellect to the very degree that one can feel, physically, the very shape of a thought-answer — this is one of the mercies of the Lord that has been buried by those who sought to burn the spirit of attention itself through poor linguistic games.
The separation of the material and the mental was paraded about as a priori truth, by people who had never held the formless mental solid — an invisible gas made solid as it slipped from their grasp.
Rules of grammar should not be confused with ontological possibility.
If x is y, then y is x, but “x” ≠ “y” because the mode of usage may still be different — there is space between the two when observed from a different angle, despite perfect overlay.
When the feudal begins to polish over his crimes with exhibitions of public generosity, he has sensed that his debauchery is under threat and that the anger of the men is on the precipice, on the threshold, and hence, the feudal must be seen throwing bread from his carriage, and must even at times, reassure the men that they, too, are just like him.
Contradictions are an ontological necessity in the realm of material existence — to feel persistent anxiety over it is an expression of a pre-material existence, which can be reasoned with by the self to reduce the psychological impact of such contradictions.
<div class=“persian-verse” lang=“fa” dir=“rtl”>دریاب عقل کل را</div>
Most confusion between competing propositions from the same source arises from a misunderstanding to distinguish their variant contextual usages — one may loose an arrow to either hunt an animal, or to merely practice, or to participate in a game, et cetera
The severity of critique is correlated to the severity of perceived received damage — it is neither simply an emotional response, neither an exaggerated rebuke, but rather, in the mind of the aggrieved, the critique functions as a form of justice wrought whence none was made available to them.
Matter compressed downwards must be displaced sidewards — encrushment is the death of a dialectical understanding of life and is its replacement with a demonstrative understanding of it, properly true.
The eternal scream was created with time.
Once buried, a single line of light is total.
To see as things truly are is the highest aim.
Everything in materiality was once a child, in its own nature — wood carved into the chair, child crushed into an adult.
Conjecture becomes habit when the mind becomes weak.
Capacity is connatural with birth, and it is celestial application of ice, water, fire, and earth that reveals its potential.
Reconciling cotton with fire is cowardice.
When they thought about the One towards the end of their lives, they depended less on syllogisms and demonstration — in there is a lesson: sitting idly at a desk and constructing elaborate edifices of seemingly certain propositions fails under the basic variable that is the devastative potential of human life to radically alter even a so-called perfected intellect, although the defenders of such methods would argue that a perfected intellect would not allow itself to become destabilized due to contingent factors — this is blissful fantasy.
The impossibility of a complete mutual understanding between two people along with one’s self-knowledge of such a theoretical possibility is the paradoxical rope towards the One.
Laughing and crying have social functions as indicators of needs, desires, and warnings, epistemological functions as referent to understanding the relation of the self with being writ-large, and ontological functions as expressed through movement and the interaction of primal matter constituting existence.
Some of the old ones were so enraptured by some idealized version of the intellect that they denigrated sense-perception until they realized they could not, like a common man, conceive anything without recourse to it, as being could not be felt or cognized through a priori prior to sense-perception.
One must first cycle through all levels of abstraction without giving any precedence to any particular one, say intellect over sense, but rather evaluate which level of abstraction would suit the object of perception in question.
Abstraction is not the same as immediate perception.
Foods have their eras — salt made the world and now sugar sits atop.
The unfortunate appear as more content to some foolish men because the former have habituated themselves to the fact of their poor fortunes, not because they find in it exceptional meaning — what a crime inflicted upon these poor men who are cast as simple in their detachment from the world, not knowing that their dissociation was brought about through a process of being depressed into the core of this Earth — the validity of their gratitude towards their Lord is not inauthentic but it is not the same category of gratitude known to these foolish men.
True humor is in equal parts grief.
One cannot trade religion in matters of reason, and hence, it is important to be wary of those who trade it under the banner of taste.
Life is incarnadine when vision is made amalgamate in the confluence of sense and mind — there is one moment, if one is fortunate perchance, to see a sky so true it leaves no other feeling than one of one’s being.
It takes a spectacular failure of reason to not be able to conceptualize the fire of hell despite mastery of demonstration for “He hath blinded their eyes and hardened their hearts.”
The hyaline sea invokes less fear in one even if the depth to the bottom is the same as a clouded sea; tears in the stratus ensure man he will not suffocate in their mist. What is not understood by those without sense is classed as mystical — an easy retreat into mental vacuity.
The efflorescence on the wall is a remnant of when the clouds quake.
The mighty Lord presents one with the proposition of the logical necessity of being grateful for the innumerable blessings He has bestowed upon him — the blessings are innumerable because language itself is infinite, at least at the level of the individual psyche, and hence, one may exhaust himself in tomes upon tomes, but the fact of the matter is that existence is such that gratitude is a logically made necessary due the the countless vulnerabilities found in the form and matter of man — a minor dysfunction can radically alter his sense of perception, let alone a major a one, which may rip apart his very sense of being something solid, something coherent.
Well, of course, there is epistemic validity to visions — to not think so is such a heedless notion that would have made wiser men laugh themselves to an early grave.
Everything is porous.
Thinking on a continuum or in discrete steps does have implications for all fields of knowledge; however, that does not preclude one from engaging in both as an individuated habit.
The evolution from comprehensive attempts towards knowledge towards responses to discrete problems is not only an outcome of professionalization or saturation of the problems, although those certainly have some unquantifiable role, but others elements that are often disregarded — one should name them at a later point.
Isolating the premises is fine until one realizes that the premises are often not a flock of lamb to be gutted at the altar of an inattentive mind that can only understand one line at a time — for when one eats only the flank and pretends it to be the loin as well as the heart, then one is already too sunk in an abyss of his own.
The leitmotifs of one’s life are nothing but the expression of their divine purpose, final causes.
Vulgarization and profanation reaches its zenith at the threshold of childhood and adulthood, wherein the psyche, often unable to come to terms with the passing of time, attempts to affix sober and grim matters to caricatured symbols as bearable abstractions.
A welcome friend Pärt truly was in time of sorrows; he in his own way never wavered from what he understood as God, not captive to lines on maps and minds — he has been a great friend to the people of presence — a welcome reprieve from the elemental melancholy in raag, whose connection has always been stronger to the heart, effective in times of great effusion but encrushing in narrowness — and Fauré as well, who wrote with images in his mind, with such vividness as to bring the sky between six walls, without letting them close on the self, to the degree, it had become sisyphean to absorb all the hues in any and all impressionist canvases one observed without him.