It is a terrible feeling to become aware of a particular moment in which one is only seeing in language, the facts of life turned into syntax — the carpet seen as “carpet.”
It is not true that once a phenomenon has been categorized it ceases to exist, maximally speaking, or to, minimally speaking, be sapped of all its vigor — this is a fundamental rebellion against the creative spirit of the One; no strictures of language or ideation can undo the holy spirit once it has been instilled.
The One is present now as the One was present at the time when there was only One.
Belief has to be constantly handled with care, as a carpenter handles wood.
There is little chance of the development of a sophisticated system of thought in formerly colonized lands until there is a faithful marriage of gold and the common man made manifest in the form of a monastery committed only to thought and action, maximally conceived, blind to the sources, for the wells of the One are vast and not confined.
The nominalist position of relationality is all very good in its minor domains, but one must not conflate one’s perception of apparent propositional unity with the proof or disproof of anything.
A servant of the Lord who denigrates the one who refuses to be the servant of the Lord is himself no servant of the Lord; he is merely a vile usurper.
The minimalism in modern language represents the vacuity of social relations, which stand as reference to the aforementioned minimalism, not to any constriction of the creative spirit of the One.
The condition of belief in modernity is an unhealthy fideism.
Safety has eroded the pillars of perspectival gratitude.
The death of perspectival subjectivity is amongst the horrors inflicted by the natural affairs of life.
One pities the Devil at times, not from any predilections towards his being in itself, but rather from his status qua ens; the conceptual space that made his rebellion possible is much to be expanded upon.
How easily some of the ancients called the body an accident of a perfect soul, or an essence—one wonders what would happen to their perfected intellect, soul, essence, or any other semantic formulation of their dualism if their bodies were to be sundered.
Everyone finds something supra-normal in the land of their origin, even if it may be the dust.
Pleasure is not a solid category of experience and as such is often meaningless; it is pain that is the determining subjective element of experience; one is forced to accept this proposition as has been argued for in much detail by some of the previous masters — perhaps, there might be something akin to pleasure in a singular point of discrete existence, but that would naturally disrupt further notions of a continuous time — the joints are not stable with regards to this problem.
Morality does not apply to the One — its ontological orientation is man.
One must understand that the evident perceptual shifts through spiritual exercises to supposedly disentangle the soul and the body are not proofs of their discreteness; at best, they indicate that the two can expand, in some sense, even if they cannot detach from one another — at the same time, it is also clear they are not coextensive as we can conceptualize particle discreteness.
It is rather curious how the catastrophe of eugenics, despite being so abjured and anathematized, operates as a heuristic in practical matters for many seemingly ordinary people.
The feudal unproductive parcels of land need to be redistributed along class lines and capacity for productive utilization, without endangering parcels critical for the vitality of the broader ecosystem — there is a need to reduce the value of land itself; speculative rises in land prices are directly responsible for a stasis in the possibility of social mobility.
Educational reform — a comprehensive architecture, with flexible webs.