How can there be decay “in” time? There is decay “on” time — this is a basic spatial and theological distinction.
All of human life is an act of interpretation.
There is scripture in the trees.
There is a bird made of petals.
There was once a man who used to walk down a rutted earthen street every day, clutching in his hands a briefcase on which was engraved “Islam,” and thus rightfully so the townsfolk would throw at him rotting tomatoes, which the man took as a divine symbol of his acceptance in the lower heavens — a rather bleak state of affairs.
Most of life can be understood if one fully disambiguates and qualifies the multiple meanings of the concept of a barrier, of in-betweenness.
Holy-time.
Vitality removes the need for cheap placations.
There has long been a belief that universals could be made manifest in the being of man himself — the prophet, the sage, and the king — but then, are they really still men?
The decimation of the stream of emanation with regard to constructivism in matters of the concept of the political in the current age means that one is bound to the rather silly circular prison of first impressions — this is the true fog of modernity, of this present moment; in the last century when those like Ms. Arendt could articulate something of value about the political, the mechanization of experience was still a minor phenomenon — no longer are the disciplinary domains of the political separate from those of architecture, infrastructure, software, and their further attendant extensions — any proper view of the political, qua a philosophical concept, cannot be construed from wrestling in the mud with fictions, ghosts, and specters of the last century.
Well, of course, the spirit of the metaphysical can be felt but not articulated.
The state is empirically a self-legitimating complex, not in any moral sense, even if it may not be perceived so, based on its mere existence — any critique of the state on antiquated notions of it being infused with pernicious metaphysical demons has to grapple with this basic and empirical fact — legitimacy here is not a scale, but a binary structure, for better or worse — legitimation here is not to be taken in a normative sense, in fact, it can be understood in a nominative sense, through being a referent that exists in ordinary language use. This also disregards perceptions of normative legitimacy of the state by its citizens, which is functionally irrelevant unless and until revolutionary activity crosses a benchmark.
The sooner one rids oneself of the fiction of vague “modernities,” the better.
When it was seen by all the passersby, walking merrily on the cobbled road of this new age, that the mighty Lord had emanated not merely religion, but Religion, in concentric circles, dominating all spiritual whimsy, they could not help but gouge out their eyes in the mere act of witnessing how the Spirit had expanded over the entire horizon of perceptible sense-experience.
The One is often worshipped by man, but the One is to be imagined! And woe to those who, in their rabid fear, forbade this basic act of wonder and imagination.
Religious reformers, foundationalists in essence, aiming to restore the timeless essence of the Lord are like the men who are drowning in a still lake but cheerfully claim the ability to be an Olympian in the vague near future; they have no tools to even construe meaningful and basic constitutional practices that can delimit the scope of unbridled power and tyranny — this is the worst abuse of faith and the name of the good Lord — the Lord is not in need of protection or renewal or reconstruction.
There are great anarchist undercurrents disguised by affectations of well-intentionedness.
The wall of divinity is the no-sail zone of life.
The truth of the matters is found in nature and contours of its limits.
It would be quite interesting to trace how the very category of nature, as in the perceived physical natural world, as seen detached from the human body politic, continues to transform over time, more precisely in the basic concept of the gaze that constitutes both mechanical and transcendental sense-perception.
Any proposition that collapses under the weight of perceptual suffering is deficient in the task of delineating better premises — this is the limit and analytical condition of inhabiting encrushment.
One must imagine the Lord’s joy at the self’s exclamation of “I am.”
The curse of the present vis-à-vis perception is that one can often not realize the scale or rate of change.
The fundamental problem of the human condition is the perpetual recurrence process of problem-solution-new problem matrix, in aeternum.
Stray dogs venture out at night to scrounge for food as they are rather afraid of the temperamental attitude of human males.
We wished, in the deepest of our hearts, for men to be better, because that is what we are, an organism that wants vitality, vigor, amongst all the vicissitudes of life.
In the scholarly life of the ancients, to rely on the written text for reasoning was perceived as a feebleness of the mind; the faculty of memory was an inherent part of the basic structure of reasoning itself; however, the structural conditions of the present moment foreclose the possibility of making maximal use of this faculty, and hence, without the use of memory, reason itself is confined to the tools it ideally ought to have risen above — in that sense, there is no meaningful archive when all of the world is an archive.
Schumann’s compositions are quintessentially Romantic and life-giving, and by extension, anti-totalitarian due to their distrust of a particular sort of grandiosity; they were, in a sense, free from a particular sort of life-consuming magniloquence; in days of reacclimation to the fullness of life, it is rather important to habituate oneself to the world of auditory perception through delicate musical forms.
Emanated creation is vital; reform is destructive.
Fluid politics enable the intermeshing of rigid and bureaucratic state-centric conceptions of governance, order, and values to create architecturally complex but meaningfully simple concepts.
What else is morality but relinquishing one’s lot? As it was told, “so likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.”
All the intermediaries of the One turn and turn the subject until essence and existence begin to dissolve and interpenetrate.