Published On: 09-13-2006 10:13 AM
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When we say 'I Believe', it is usually a lip avowal from an infected mouth of borrowed precepts or simulations, as living an inexperience. Belief must be vital, livable, and as unquestioned as our blood-circulation or heart-throb.

Some things are far distant in time and space; we journey by relatability (whether fictional or non-fictional, either will serve).

Man's love of fancy dress, of masquerading, is true translatable symbolism: one fiction guising another.

There are conventions of asking, giving, receiving and taking. How remiss we are—we often ask, give to, receive or take from the wrong people.

We are dimensionally caged but nothing prevents our looking through the bars—imagination has fewer bars than reasoning.

Thought is like the Ether, it conveys and permeates all things, giving all we initially know. And what do we give in return?

Morality is a reciprocal discipline necessary to survival, and to protect the inexperienced from consequences unnecessary or unequal to development.

The jungle law is superior to ours, but then man makes his laws.

All pleasures eventually equalize; their difference is of duration and degree. When certain pleasures are constant we naturally strive for their preservation. Hence to me a 'large fat woman's bottom' is spacious and spatial—I know nothing better—so why should I disavow or transfer to 'Love of God', or anything else? I am loving God via a fat arse. All true appreciation of the abstract is through other things. Better this, than acquiesce by faith in non-inferentials. Actuality, like belief, is asserted by feeling. So the Soul loveth all who loveth him through those things he maketh: he who appreciates my work…

When you laugh at others you are 'seeing yourself as others see us', but there is this qualification—there is very little good portraiture, there is no quaquaversum of truth, only quasiness.

Poetry is accomplished hyperbole.

Anomalies of language are numerous but some used here to further a more logical form and show the purpose of my own system: a personal form of articulating abstracts for psycho-somatic changes and communication of Mind and Ego. The ethos of language should be unequivocal 'meanings' (in any rational semantical system) with the least ambiguous syntax possible.

All symbols, as words, are configurated meanings. Any series of such meanings as a sentence should be short, a natural apophthegm. Simplicity is the diction of clarity. Therefore, as a phrase: 'I prefer fat women', as an opinion, is passable, and the least erudite would understand. Being partitive, gives the implication of 'why' to the receiver, who, if knowing me would add: sensual, amiable, beautiful, cultured; others, without knowing me, might mentally add some such as a generality applicable to most. Nothing of which is in the sentence. So, however simple a statement (apart from the stupid) more will be read into it than is expressed, the by-product being—as writing—the possible assumptions of others as though implicit, when not so, and our assumption that they will understand our meaning however clumsy or inexplicably stated. All of which is useless for response from our own mind: Any partitive statement will formulate itself (as complete) from others assertions as conviction. Only our convictions as self-truths are responsive from Ego to mind. Therefore the assertion 'God is love', 'God is hate', 'God is indifferent', are not my self-truths, but if I believe as substractive then intercommunion is possible, for instance as self-truth: (inasmuch as) 'I believe in myself, all things believe in me.' For if I believe in myself unquestionably, therefore I believe all things. Therefore if I transcribe 'I prefer fat women' by my own symbols, becomes a request with all essential qualifications, thus: and answered by the mind, whereas the verbal rendering would be futile. Another predicament of verbal forms, e.g., if I state: 'He is a splendid man' (of a person known to us both) it would be understood that I implied only physically (as their moral, social and mental value was remiss). Here the designated subject speaks more than the words used. Hence the same sentence to another (not knowing the person) leaves them guessing as to true reference: They would have to apply, as meaning as of general worth (or Ideal). Therefore, interpretation of words depends mainly on equal knowledge of subject and some values of meanings.

Every foetus has (an exterior) prescience as to destination from which, concurrently, is developed its own perception by experience: personal ego ex universal Ego. Hence our fore-knowledge is an abstract ominous conscience.

How Fate steals the things we love best! Hymen is poxed, the odalisques survive in pathetic stews, man stinks: how did it occur? Greed is the infectious disease.

The only attribute of God is Man (or vice versa).

Some phantasms are a species of object impressionistically perceived and amalgamated with another, more rational, impression.

Man believes by hetero-suggestion far more than he experiences 'now', though what he mainly believes are similitudes of past experience.

A fictions is unattributable to anything known and nothing is known for certain.

All conation is synthetic derivation, our best—that little difference.

When enthusiasm and effort are co-equal and joined in purpose—realization is near, whatever its merit.

Life does not decrease but increases by fulfilment. We were generated and do ourselves generate. Whether we shall ever originate is locked up in our unknown future potentialities and not in our nominalism and knowledge.

'To know ourselves', 'to renounce ourselves', etc., are postulates of hyperbole; we but change our mental clothes by new figures of speech. The mind is our index of the infinite exhibiting a universe of which we know little; yet the unknowable within us is vaster and hence more potent of possibility.

We have erected the negation of equity into a form of existence by systems of government: our birthrights are stolen at birth and to keep us empty-handed we are taught—'Thou shalt not steal'.

Look into your past to forecast your future.

Is it short-sighted to limit our beliefs when we do not know our ultimate possibilities? Yet all expression is within the limits of definite technique and formalism—whatever our attempts at diversity.

What do we know for certain? In the complexity of differences we become endowed with pretence and dogmatize our lies.

The mystery of beauty, the undivulged of things, gives them their enchantment not their known meanings.

There is a Third Eye! To paraphrase "let not thy right eye see what they left eye seeth" would be a 'distinction without much difference', except for our willful blindness to all permitted self-deceptions which are seen and recorded by the inner eye. You may delude your fore-consciousness, but not what is beneath.

…And of the noumenal, our eternity, we hope that all our efforts in life are ultimately for a permanent perfection, with change an additional pleasure. Everything, knowledge and experience of life contradicts such a possibility.

Is the Truth necessary? The need is for our own Truth: lack of integrity makes for sterility and is meaningless. Things more necessary than Truth are expressed through our efforts to render such.

An infliction of old age is the indictment of all ages; be certain that your non-successes, accidents, and all illnesses however slight, will be the result of your agedness.

There are no conclusive conclusions, yet nothing germinates unless we have, or make, the necessity of arbitrary 'will-desire-belief' for a possible image of our ambition.

The eclectic path is not an avoidance of obstacles, but an alignment (often oblique) that cuts through from one predetermined place to another.

God is within us?—not yet seen, but as a mirror's reflection: an inexistent reality of presence without residence.

Ideas you conceive are their own possibility.

The great sterilities: the numen and the human—ever present—are stercoraceous images of greed under other names.

When one sees one's reflection everywhere and sees everything in oneself one becomes as the Stoic. One is never lost to 'Ego' or one's ego to eternity: the outwardness of ego is the recessive and remaining part of ourselves.

Through mind is our all-reachingness, and through the copula; our technique of articulating desire is limited, bad or mad.

Soul and mind are indifferent to our language but respond to affectiveness when conveying pure sentiment.

Where Ego goeth, there only is the sensation and perception of reality.

We call certain events 'Acts of God', or 'Fate', whereas they are the workings of equity from our own past Karma.

We make words ambiguous by adding our meaning; qualifications become endless and few understand themselves or each other.

Whatever you assert of the gods is more true of yourself.

All ways to Heaven lead to flesh. Our re-orientation and ascent from Earth must start here: nothing is obtained except by desire and our only medium is flesh—mouth and hand. In the midst of reality we strive for unreality, hence I teach the equal reality of all things, man and his illusions—flesh of dreams… There is a lamentable display of the non-artists shadow-fighting their fears; automata actuated by their own committed untruths seeking their fulfilment.

Truth is everywhere, there is nothing untrue anywhere; it may appear so, because we cannot accurately relate it.

I behold multiplicity in all things and myself as the inter-relating oneness, for whatsoever else I conceive will lead me astray or into 'as if'. The more I get into things the more I am beyond them, so, the more within, the more without…

I am everywhere present, yet unknown to myself except in Ego. I am a configuration of all the multitudinous compositions, and knowing not myself fully how can I know much of other selves and the gods? But the man we know is mainly made from the beliefs that he enacts, for 'being' is a function of the all-remembering Soul: so believe from your necessities, which alone obtain response and recompense—whether of good or evil.

Nightmare: how dreadful is this place; is it some religious hereafter?

'One in All', etc., and thousands of other generalizations, are language faecia, meaningless concretions, the 'stinking lump' spelling chaos out of which sprang order by separateness and every inequality, with the supreme attainment of individuality and ego.

Wisdom is the realisation of the mysterious incomprehensibility of all things, whoever the designer; and all the partial disclosures of knowledge prove this.

If I was begotten of all yesterdays then Ego (made of my memories become flesh) is my only lamp for the tomorrows.

My gods have grown with me.

The secret of happiness is to be in harmony with yourself; little more is permitted or desirable. Seek your environment and adapt it: do not ask me what is 'yourself'—I know only vaguely what I have made from Self into myself.

If others loved themselves half as much as I do, there would be no wars. Everything would seem less dangerous than Reality, for everyone would escape or unrender it.

Vitality of idea, vitality of form and balance of composition—these are the essentials of the masters who make their truths live.

When you are bored it is evidence of disease—you are going blind, deaf, or are paralyzed, etc.

Friendship is only the refraction of a desire for a fuller self. Until I am God in myself, I am nothing to God.

We are much worse in prospect than in retrospect.

Passion is purchased by passion. Those of small desires will only bleed you and make you as necessitous as themselves.

When we exploit the extent of solitude we find it more crowded than a great company and the abode of our own realities. There is no retirement from solitude, and, when we fear it, conscience is actively malignant.

Only dominant desire shall compel us to do what we want to do successfully.

Nature is an integrating principle, never compelling uniformity.

I do know, not only that I know but also what little I know of my own omniscience.

I dreamed the psychic world was a concurrent inverse devolution; man, failing as human, reincarnates as a caricature of the beast.

The price of Identity is suffering.

I believe in 'strangerhood': the trouble with 'brotherhood' as an ideal is that man's present behaviour is too bloody for words.

Space is the limit of probabilities; Time, of the immediately possible. Lies are the reflective exhibitionism of some 'forgotten' event we wish to re-live. Whatever lie you state could be true—at one time, at another time, but not at this time and place. We must first create a suitable environment.

Our 'personal religion' is often a suppressed sentimentality to benefit others; when so, we are at our best.

Words, words, words, however used, whatever they symbolize, request, or tell, say more, showing in between the antics of all motives. Yes, word-rendering deals the quickest of deaths to flabby ideas; and also words are the most poignant, suggestive, contagious, substitutive and lasting means to convey anything. Most deadly virus, most potent abreaction of magic subtlety even your erasures reveal your believing by their persuasive influence and their magic.

If a wish formulates its meaning from a parallel likeness, it will have a substantive exegesis.

The giver who gives desiring no requital is without fault: the receiver has a moral onus as the contra-givee; there is ultimate equitable recompense in all things.

The 'Summum bonum' of evaluation is equitable compensation or compromise between differentiations; our 'thisness' in relation to 'thatness'. Ours the intensive, otherness the extensive.

All psycho-traumas relate to the subconscious and change us from the instinctive to the deliberate.

If we see a thing and feel nothing the result is almost nullity, just as if we touch something and visualize nothing. Emotive sensation is our highest process and function.

Sincerity is difficult except through lasting affections, being unstable in adaptation and tending to dysteleology. Sincerity is the quintessence of sentiment, our deep feeling (or 'aesthesis'); it creates our ability and formulates our temperament, individuality, and character.