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￭ in return for your navy blue shirt
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2006-12-19 | |
Motto: Indeed, the originality of the Universe lies in its great disorder, ordered by necessity.
(instead of a Foreword)
During the over 2000 years eversice Jesus, The earth has benefited, in its critical periods, for its â Rule, OrderâŚ â, which it the Spirit Into Tomorrow, of people up to the measure of their representationâs time. One of these Great Men is Pope John Paul the 2nd, head of the Roman-Catholic Church. Wherefrom has he taken the power to stand erect in front of vicissitudes of all kinds, from the scalpel of those who did not share his point of view, to the corollary of his physical pains, that life has spread out in his way? From the faith that he is appointed by God to trace the chronological line of religious axioms. God is One. And the Man is one, whatever his political orientation, his philosophy, his religion. For Pope John Paul the 2nd there was no taboo topic or lack of availabilityâŚ His great love for people is the dial of His representation: His Spirit one of the pendulums, his Incantory Self the second pendulum. Between the dial of His representation and His Vocation he knew how to place, like nobody else, until Him and after Him â as natural âhigh characters create the filled vacuum, but alto the void vacuum â the proper collage of expression, which leaves from the heart and reaches hearts. He made himself understood, because he understood. Thus it is shown that nobody is surprised by the popularity reached by Pope John Paul the 2nd, who is not âsomething elseâ, nor an accident, but the natural consequence of his life experience, with and in the faith that he perceives his Mission correctly: temporal dimension with reality. He has of course wondered whether the road he walks on is the one pleasant to God, but not for one moment has he thought that his forces will leave him before he reaches its end. This is the moment that Pope John Paul the 2nd is living nowâŚ He will reach that place where âthere is no grievance, nor sobbingâ, when his connections to people, from indestructible, shall become ethereal. Pope John Paul the 2nd shall remain in the memory of the centuries One Loving Heart, immersed by a Loving Spirit. May the peace of heart that you have given us in all these years follow you Forever and Ever! Amen.
We are in the Aquariusâ Age.
On the table of the worldâs raw materials, the Evil is gaining ground. How is that possible, people wonder, more and more oftenâŚ It is certain that we are, in a suffocating difficult way, coping with the pressure exerted on us, as if rolling down from the naught, the chameleonic pressure of all tendencies of negative orientation. After terrorism, whatâs next? Logically, next is running away from reality: head in the sandâŚ What the unleashers of frustrated getting out on the highway donât realize, is that those with their head in the sand become suddenly aware that the dictum âKnow Thyselfâ is the same with âNoahâs Archâ in the 3rd millennium. From here to the Spirit there are no more frontiers. Timidly, people start thinking the healthy way. Then, they start finding solutionsâŚ Later on, at the individualâs index, we establish our residence under the skullcap. We notice that the Spiritâs attribute is synonimous to the attribute of incense. The center of gravity, with no effort, turns the sand-glass with the necessary upwards, the evil goes into coma, and, without realizing what has caused its exit from the stage, passes away. Nobody cries. Nobody laughs. From the movement of the center of gravity onto the Spirit, everything seems natural to everybody. We carry out our perpetuation not enclosed by chimeras. We lift our faith on the socle of Values. We look at our next-door neighbour as if he were our own Ego.
See, I tell my son, High Minds are right in saying that, in the Aquariusâ Era, the earth shall become the House of the Spirit.
How else, father, my son says, the Epidermis of Inspiration is the Mission.
The evolution of the conflicts Man â Man, from the climax towards which they are tending, arbitrarily maintained by the blamable Party-Minded Vainglory, does not leave room even for a breach with positive orientation. The first thought coming through your mind after evaluation is: the fault lays with the State by Right, more precisely, with the zoochrony of politicians, whatever the meridian of domicile into keeping the balance between the level of living, aspirations and the obtuse inertia of all perspectives. What makes possible the difference between the accumulation of the creative and the loss of consistency in calculations? The fact that the private company, which is the State by Law, from unprofitable in such a course, becomes even less profitable. The private company that brings no profit enters bankruptcy; this is how things are going to turn with the State by Law. Against nature, taxpayers begin to realize the aspect: the State by Law is served by its subordinates, but as for payment, they are paid by the electorate. When told with no equivocation, the case trenches on the absurd: taxpayers pay for politicians, taxpayers pay for their subordinates, and taxpayers again pay for taxes, duties and their derivates. At a certain moment, man will get tired of harming himself. He shall wake up from his groping around for centuries, tired of the Fata Morgana of electoral promises and shall substantivize: I am paying my employees; this is what the State by Law must do too. My responsibility as a living son of the city is to consolidate the proper framework for the course of days, in optimal conditions for the development of the being; the responsibility of the State by Right is to see that the Law applied to me is fair. Between me, as a living son of the city, and the State by Right as a keeper of the codes of laws, there must be a collaboration, placing in a perfecting relation the antithetic present with the past and preparing for insemination the fertile ogives, created especially for the future. Thus, it becomes imperiously necessary: either that the private company, which is the State by Right, should become profitable, so as to reach the state of equality with the living son of the governed city, or that it should transfer the position of governor to the electorate, namely to those who always produce more than they consume. There is no middle course. The precedent exists worldwide, timid - it is true, but it exists: I am naming the Monaco Principality. Function of the adaptation abilities of the State by Right to the new conditions intrinsically required by the new order, Monacosia, in which the State by Right is synonymous to the Electorate, in the same rhythm, the percussion relation between the good and the even better shall operate without syncope. The frontiers will disappear, we shall break free from regional patriotism, we shall throw into the pit of oblivion the nature of conjunctures. But, what is even more important, we shall realize that the only weapon we need is good understanding, with a character-like attribute.
The Perspective, but also the Leitmotif
We have the Datum â Mother Nature; we have the Grace â We Can Give Birth to the Good; and we have the Mission â the Epidermic- Neuronic Horizon. We all benefit from these three Heaven-inspired Qualities, man not having any other right on them, besides the one of exemplifying them by palieric display. The power of example has its ascendant only in the Model. Nothing else works in the accumulation of knowledge with a longer-lasting value growth, from-towards the Iuxin Dial, where Altima is the North, Neodina is the South, the East and West belong to Pimnia, namely the disciple period. All we have to do is exclude the dependence on the factors of stark-naked pragmatismâŚ By stark-naked pragmatism I understand the existence of the body-soul couple, interpreted and lived only in one of the sides. No mutation is performed without losing the original. Connections related to the Whole stand similarly as compared to the occasional. The multiple of Man is Man Himself. With the evaluation unit which is the Acme, we can live, if permanently approached, holding only to the lower limit. There is nothing in THERE IS, not bordered by limits; except the Spirit (âŚ..) the Plurality Spirit. This is the relation of function between myself and my other self, my fellow creature. For these major considerations, we must not harm those near us; otherwise, we shall pass from one life to another with shortcomings, which tend to replace us; and this, sooner than we think, will determine us not to make concessions, when we take into consideration determination, either to bad taste, or to precarious information, or to personal or group interest, or click or gang interests. From the moment we realize that, in our capacity of superior beings, we have as many responsibilities as the living compartments that this planet has, metabolically, we shall be transferred the capacity of interacting function of the parameters of our epidermic-neuronic horizon and thus, the spiritual evolution will entail us. For two millennia, Men err in front of Men. Well, Good Folks! Well, Bad Folks! ( âŚ ) the third millennium only reserves to us, Men, one alternative: to redeem our Mission. This is the Perspective, and it is the only one ( âŚ ) but also the Leitmotif, and the only one âŚ the Datum, the Grace and the Mission are the ways pleasant to our definition. And so it is ( âŚ ) no trace of other chances âŚ the Man Without Spiritual Vertebral Spine shall exclude himself, in which respect, the double-dealing remains the experiment which I have been aimlessly into THERE IS.
I continuously learn from people; I learn how not to behave.
You wake up being part of life, as suddenly as prepared. What do you know about yourself newly-born, is the same you know about life. And you climb the ladder of the world; it is not pleasant to stand with your feet in the water stirred by others; it bothers you on the entrails of your taste. What a taste! To be a paragon for the others (âŚ) as if the others would only worry about that. You want to be a paragon. Isnât it precisely because the world has been blessed with too many paragons, that now it has cocked its nose? Man has learnt to get out of life. Which is the cause, though, that he doesnât know how to get out of paragons yet? The condition that he indulges in the tangle of ideas? The condition that he does not indulge in the tangle of ideas? The condition that he indulges in wondering between the two conditions? Where do people believe they want to get: standing with one foot on the volcano of the momentâs impressions, and with the other foot on the moving marshes of the ready-go, divided by the contrary of the intransigent decline? Which of the genes of our enveloping order our mailing towards antagonist destinations? Where does the beginning begin? Where does the end begin? I have come straight into life and I am leaving live straight into death. How do I justify over the ephemeral, as compared to the papyrus of the days, as long as I live that I live the wrong way? Have times dictated the position I am adopting, or have I imposed myself to times? What forbidden pleasure is urging me to commit outrages? The nature of the vertebral spine of the thing at hand? The nature of the vertebral spine of the thing not at hand? The Eve of the blood filling the arteries, the veins of the mind with lumps of scraggy wishes or the Adam of the tangles of senses, which overflow the harmony of hormones with the flag of the bonesâ marrow at half-mast? Wherefrom do we, people, get the taste of being different from/ through copulation? And if we are sentenced anyway to lead our life together, why do we have to multiply the evil alike? To have only a beginning and not to have an end? To let our flesh be attracted by equivocation, by the abrupt, by the inherent? Is the passive our motto, of the people feathered by the shrine of the axe? Night-walkers while we are alive, clear-sighted only while we are dead? What attracts us? What rejects us? And what doesnât tie us to ourselves with the power of the sky-earth connections? So I say to myself: the average man, to myself the philosopherâŚ So I say to myself (âŚ) but, as for getting an answer, where can I get it from, because the philosopher does not show me he would be preoccupied by the meaning I am so hungry for. Iâm waiting, waiting, waiting. Tired of waiting on, I pull the philosopher by the lappet of his thought I want him to share to me. With no effort, the philosopher turns the peace of his eyes towards my muddled look and says: the answer is in Manâs vice of not bringing himself into himself (âŚ) and adds, after another reflection period (âŚ), but also in Manâs flight from admitting the necessary (âŚ) after which he tactfully turns his back on me (âŚ) and donât forget, he says, right as he was getting ready to disappear in front of my perplexity (âŚ) not only life is lived, not only death is lived, but also philosophy is lived. When I opened my eyes, on the sky, the sun had passed noon. I closed them for some time, but, before memorizing this fan of a-rhetorical meanings, which has laid itself on the forehead of this page, virginally, I fell asleep. Rested in my body and my soul, I got off the sofa abreast of the moonâŚ. The shutters of my mind have opened in slow motion once, and twice, together with the meaning that was penetrating it: well, therefore, this is the necessary (âŚ.) me, you, him, her, the sky, the earth, the good order, the eagle, the antâŚ.
By the fountain side
If you donât find the deed, the truth is absent therefrom.
Oh, no, I am not abstract, sometimes the thing is so naked of simplicity, that it surprises by amplitude of meanings.
The radical of function that is the world, with its index - Man, Machiavellic in his needs, sheer partiality when becoming rich, does not have many positive results to brag about when taking over the relay race towards the 3rd millennium, which requires that, in the immediate present, it should be decided between the two concepts: making money or giving birth to thinking; where, making money is a custom, not a meaning, like giving birth to thinking. The option that the radical of function, the world, either wishes, or does not wish for, is the instauration of âthe reality of thingsâ of the 2nd radical of function on the socle of values, that of giving birth to thinking, with its index, of conceiving customs useful to the necessary. Making money, therefore, does not disappear, but only passes from under radical into the valence of index. It is a stringent need of the 2nd radical of function, once for bipolarity, and second for elongation, obviously, epistemologically, graphed with orientation towards altima, where the bearing role of extrapolation is held by pimnia. Any other orientation brings about failure. Likewise, neither the construction according to artifices of buric-ice calculations has an oasis. Things are all the same for the experiment, whatever its nature. I put it plainly: the world, without the radical of function of giving birth to thinking, with its index, that of conceiving customs useful to the necessary, has no other future, and the future we are in does not show any sign of possessing another opening into growth, Of course, we must be preoccupied by the development of regional specificity, but only in the pacifist-characterial evolution of the Whole, which is the Big City, Terra.
Freedom has no borders.
Art has no borders.
Science has no borders.
As a parallel, man must have no borders either.
Trust comes as a bride, and leaves after the partition.
We have had Jesus amongst us. Instead of keeping Him as a Model, we have put Him on the cross. In other words, Jesus represents the first chance that the radical of function, the world, has missed: the rara-avis-iana. If the world misses the chance of the 2nd radical of function, it shall move on, with the ease proper to youth, on the road with no turning back: blind pragmatism.
The thought places the hands into the pages of history, and not otherwise.
The thinker must be therefore listened to; he is the only one who knows what he says and says what he knows; and, on the bench by the fountain side, I am telling you so: because, to reach reason, itâs not the ladder that we needâŚ
(Who is the guy who stays awake, beyond the gate of days? It is the thinkerâŚ.)
Bad ways into being: these, perpetually occurring to us, until they go beyond us, after which they discard the bearers. To the one who still believes in merit, all he has left is the escape from the quotidian, not minded by the city, even though placed in the middle of its upheavals. Contemporarily said: you may be a hermit the more you are in the middle of things; todayâs food â tomorrowâs water for the thinker. Leading life in a cave has become, as a precept, anachronically chronic, to which imitators appeal in formatting advantages.
Avoid those who, in the 3rd millennium, walk bare-footed through the city.
The strong is not the one who takes his fellow beingâs life with a fist, but the one who, with his mission, sows under the embroidered shirt of his life the taste for thinking. Bahavioristically, this âotherwise than knownâ overtly says that we, people, receive into THERE IS two categories: a) people who notify their noble descent by virtue of the occasional, and b) people who notify their noble descent by virtue of the mission. Too rare is the human specimen who takes into tenancy the barren land of preaching the womb of the necessary. This human specimen must have a fecund mind, a keen eye, master hands. He also must have openness towards the creation of conform values. After which, he must learn to name the cerebral-pineal spermatozoid, the only one which is able to sow a womb of the necessary.
To be into THERE IS is a merit you must absolve yourself from.
The high mind of tomorrow must not climb the mountain peak today, to find itself free from the heresy, but it can meet itself in all the chilly splendor of reason, even while in the heart of the craziest fashionable party. Thinking as of a distance from the element ânowâ of life does not fit into the cam of âthere isâ as a proper existence, and therefore, it is useful that the thing to be subjected to elongalogy should be felt with the eyes of the mind in all the plenitude of the moment, without losing from sight the grid required by growth, which, arithmetically, shall pass into as many cones of shadow as many bad ways into being there are, and shall raise in the work, as an indispensable element, the merit. By bad ways into being I understand everything that puts up resistance to the idea of good. By merit I understand all that refuses to put up resistance to the idea of good. It must be admitted, because there cannot be evolution without organic participation. I am calling the past to court, exposing the conclusion: the philosopher, only by getting involved in solving the problems that the city is facing, can pertinently show his capacity. Wisdom is a genuine treasure, the thinker being precisely that ascending-continuous line, a filament that we can benefit from only if we grant its due consideration. He, the knower, goes to find solutions pleasant to the universal balance, from the petty thing, almost close to the common folksâ comprehension, and as unquestionable as the latter; the necessary means life; or, life is not a tool to axe; contextually, âafter me the floodâ, contravenes the most elementary principle incorporated in the facets of the octagon representing the multiple of man. This is why the philosopher must not be concessively removed; his preoccupation is for us to feel well in the great work that the world is, without us needing to build our house on an indigo of compromises.
We need not worry; you keep on being different to us, and from âtowards ourselves, non homogeneous.
Do not despair, tally of the days, we are coming slowly, because we are coming into there is sent by the GraceâŚ.
About stark-naked pragmatism we are clear; and so are we about blind pragmatism. Now we are clarifying the issue of total pragmatism. For the political power not to be easily caught red-handed, it must use with great ability the priority arms, which are: the juridical ones, the media ones, the doctrine ones. Even so, ambiguous things could not be immersed for good into the crucible of reprobabilities, as undecipherable, without the participation of total pragmatism. Well, well, but from the 3rd category upwards there comes the abolition of the contrary. It is true, even the political power knows exactly that, into there is you cannot get suppositional representation, if you donât appeal from time to time to total pragmatism; you usually start from dual language, in on-the-verge situations, even prolix; you continue by moving the center of gravity from the thing you know to the thing that cannot be certified yet, and ends with promises of al kinds, apotheotically and with germs of mystery; the method, rarely having exceptions from the rule, is used for more than 2 thousand years, and to the surprise of all deceptions hereditarily stocked, with guaranteed success, and more than certainly, if it hadnât been for the sudden rouse of the electorate, according to which politicians are nothing but instruments in the hand of people dealing in fishy business, it may go on and on. Thus, we are dealing with three itineraries: that of high officials, that of fishy businessmen; in the second itinerary there is the manipulating brain of all honest existences. How unfair for the whole specter are these three itineraries, because, at least they are not parallel, but also how destructible are itineraries 1 and 2, because they bring into âthere isâ the abolition of the contrary, wherefrom the rich, wherefrom the poor (âŚ.) the only one capable of connecting the destiny of the city to the fertility of the womb from the necessary is the philosopher, in its modern acceptance. It is not hard to realize that the State by Right, in its present structure, is on the hearse; the 3rd itinerary, the one of all honest existences, even if it wished to, it couldnât satisfy the high officialsâ taste for enrichment, and the situation is so much the more tragic, since in the field of taxes, duties and their derivates, the amount of those who produce profit is in the impossibility to honour the ever-growing claims of the much too highly climbed political idols. Wherefrom, necessarily, the itineraries 1 and 2, as they cannot support their ascendance from their own sources, they shall suffer a double depreciation: material and image-wise, with a disintegrating reason in their very precarious quality, and over a few pleiades, they shall be assimilated by the 3rd itinerary, as naturally, almost as definitively. Then, together with the 3rd itinerary going into the new order Monacosia, the city shall yield to raising profit, to upturning few codes of law, but right and easy to apply, but especially, to accept as pertinent, which codes of law, as man realizes that it is certainly foolish to pay another to sentence you, because you yourself are not capable of placing yourself as socially unstained, shall be left to be kept for the exception case. From the moment the Spirit sets up as Free Decisional Will, the big city, Terra, shall become operational and shall function as a Whole as related to the Part, where the radical of function of giving birth to thinking, with its index, that of conceiving customs useful to the necessary, shall also get the attribute of ermic cohabitation; the erm is the measure unit for the social values.
When money comes on stage, the Grace gets good humour, the absorbing factor between the necessary and the fair being into âthere isâ posted by good sense.
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