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deeper, oft-times within lightning reactions, as when the mind releases
an obligat -
fallacies, for the upstep of values.
For most the path of life is oesophagism an end, not a means. But the
mind is more omnivorous and may extend or limit, to transmute the
psycho-somatic.
Schizophrenia is normal, we all have it: men and women are modified
forms of each other and retain a remissness or too much of the other
sexual congress a making whole. Where abjured or frustrated,
schizophrenia may become pathological. There is also the fact that we
are constantly amalgamating our past selves; the dead live on and
reincarnate in us. We are many people. T
usually a sharp division of our good and evil, often more equal as such,
or one a little worse than the other. Usually the sublated personality is
the better half: hence impulsive and secret acts of generosity, hidden and
unasking love, etc., from the least expected. The pathological type is very
rare.
It is not things themselves but others connected with them that
sti
encounters in himself.
"The mind in repose becomes the speculum of all creation": We hear too
I expect yours)
works in reverse the stimulus is from without always chaotic,
fatigue or sleep, a renewal of the tension necessary for contexturation of
creativity.
The question is, how do we know? "Realize thyself", "Know thyself"
which self or which part? Such statements are pathetic fallacies. How
much of such knowledge is possible, helpful or necessary? And what lies
and delusions we create in the knowing! Better for most to unknow what
they think they know for their own good. I
psychologist to tell us that the mind contains strata of atavistic vestiges
which, with encouragement, may degenerate into the foulest anomalies
just give the Ids their chance! And we also know that we may curb our
greedy appetites by redirection and by the placing of our real values
outside them, thus cultivating our better potentials. Yes!
fundamentally, everything is as simple as that, and there is little need for
Witch- uld go on
laying these manufactured ghosts the catch-phrases of patho-
psychology. What is appropriate to normalities is so ungeneralizable,
trivial, and transitory as to be almost a worthless denominator. Different
forms of control and environment cause different behaviour in people,
but our mutation now is a choice for man may be the arbiter of his genes,
and Ids, if he so desires. There is still a period in our lives when we are
again malleable and acceptive and easily transformed again to good or
evil.
We surround our acts with such a palaver that no thought is pure: a
clearance, reorientation, purgation and re-believing becomes necessary
to disentangle desires. So, conation often entails a struggle resulting in
abortive and strange after-births. Therefore weed out the clinging
hindrances of prejudices, conventions, creeds that have intertwisted in
the processes of thought, desiring a body which stultifies your ability and
makes strangers of your words and acts, and a solecism of the inbred
urge. We must make an Abraxas of our desire, to foil all irrelevancies.
Everything in this world may be easily evoked and obtained through evil,
which being contagious needs little evoking because everyone is relatable
to it by their correlatives.
I am the power of my desire (Id).
Gods do not die but our belief in them dies through the absurdities we
attribute to them. Our changing is usually a renaming and a reclothing
of Them with new attributes.
The great sterilities: the numen and the humane in man ever present
are stercoraceous things of greed under other names.
The numen, the soul and the body never forsake you but you forsake
them for a while.
one becomes a Stoic... or a backslider to all pretences.
Through mind is our all-reachingness and thought is the copula; our
technique for articulating desire is limited, bad or mad.
Soul and mind are indifferent to our language but they answer all
affectiveness when conveying pure sentiment.
Beyond prediction are our uncommitted desires; none can show our
unities except a reflector of our inmost desires and beliefs.
Where Ego goeth, there only is the sensation and perception of reality.
they are the
workings of Equity from our own past good and evil.
We make words ambiguous by adding our meanings; qualifications
become endless and few understand themselves or others.
The Absolute creates Cosmos with its aeon; and Cosmos formulates itself
 the realizable
reality presented serially, partitively; never known as a whole. We see
only a fraction of this mighty reflection: with different times merging at
any moment, and reacting from this re -
I
through changing form, environment, desires and beliefs. T I
becomes kaleidoscopic, illusionary, refrangible, and we become lost to
ourselves; we neither know whether we desire to lose or to find ourselves.
We have little knowledge of ourselves, and others appear more real than
we are. We have little self-liking and hate our reflection in others, and we
thereby become unreal. No man has seen himself at any time. There is
great bathos in this search for our unknown self and our labour to create
I
in a maze of re-recollection of and re-acting to the past, hence our
dithering I.
All dimensions are equations of time and relate to shape in space.
Conception is only possible through form, and Ego is our dimensional
span.
Time, emotion, and relationship an eternal triangle.
All that was once unconscious, intuitive or spontaneous, slowly becomes
conscious, deliberate, or arbitrary. The casual (free) is the ideal. Verbal
revelation always births harmful and specious dogmas.
We worship most our unfulfilled emotional reflection.
The full life is extremely partitive; the best things come unsought by
complete acceptance of a particular thing.
T
ever crystallize his desires as potentially fulfilled.
Progress depends not in running away from Nature, nor in combating it,
but in imitating it by our synthesis. Nature is sufficiently plastic to give
contexture to all probable desire when we seek more extensive form.
Poor ideas need extravagant arguments to hide their poverty. Religious
revelation is mainly hyperbole and promise without contexture of
immediacy, and so almost worthless. Artists gave it what life and merit it
had.
Over greater things we scrawl as gamin, an absurd or vulgar calligraphy
exhibiting our mean motives. Our ideologies have become a
superstructure of mud rococo superimposed upon the classic work of
Paganism or Nature.
Remove the conjunctions from a sentence and most of it becomes
meaningless. I
copulative that gives meaning to things.
Certainly our thoughts are not free in that we cannot know anything
outside our past and present states, but we are mainly unaware of our
past or present states or their extensiveness. Memory constantly unfolds
and imagination is limitless. We think and believe whatever we desire to
believe, whatever the motivation. There is nothing to stop us. We have
the power to direct and control our desire, whether for the things of the
body or the more abstract conceptions from the psyche as works of Art.
With growing ability our thoughts are more free in that we gain certain
powers of transference. To us, truth has relation to how much we believe
of the things we would believe in.
Always true: I [ Pobierz całość w formacie PDF ]