The Enlightenment
THE ENLIGHTENMENT
Preface - Introduction
I
The content provided in this writing is not for every eye. It is not expected, assuming some will follow, that every person taking aim to reach its element will achieve it in whole. To this I say: your evidence will be to which how far your eyes take you upon these letters. Furthermore, it is expected, assuming some will not follow, that there will be eyes that do not reach its element at any extent. To this I say: your evidence will be the fact that your eyes do not carry on any further than this. Comprehension of the words and their meanings united are subjective. Therefore, this writing is not for the masses, yet only for the few "Golden Ears."
II
We hardly understand, we who are capable of comprehension, the magnitude of which the development of character, morals, behavior and the control of each affects society. It has been accurately said: "We are unknown to ourselves";[1] this is the very essence of our mistake. Minds of late and minds to come state and restate theory after theory concerning the truth, or so they believe, about life and what it consists of - naturally. We are constantly making for them, being slaves of knowledge, great minds and ideas. We hold these misconceptions and notions as the mold to the core of our individual person. This ill matter, and this alone, is the author of societies' greatest failures.
III
As we continue to follow the beliefs and themes from tainted mouths, we will continue the landslide that will ultimately induce the trance infecting homes and streets. Conversation at dinner tables, man to man talks by father to son, mother teaching daughter how to be a woman, intellects offering their righteous minds put to paper; all being held as highly as God himself. There is a standard in which the individual bases character, moral, behavior and the combination of the three. This standard is both the fork and the plate, both the time-line and the end-times. We are nothing more than free floating hollow bowls waiting to be filled with substance. Substance that comes from exterior supplements. Generations following the implemented rule that is molding their young. This is neither political nor social, yet the point where both meet and start to grow outward. It is disguised as liberation but bears the fruit of suppression.
IV
The use of what is to come after these forewords are with great inquirey. It relies on the individual's ability to relocate their belief system entirely leaving themselves aliented and without influence and its infections. To gain complete understanding of the social plague being expressed, a new standard must be formed in which every branch of prior judgment will become without value. This is not for the modern mind, yet it is for the individual mind. To escape that suppressing standard and elevate to a new and voidless system, the enlightenment will follow.
Moral - and its production
I
Having assumed that no one person reading this considers themselves a non-moral entity, the next question to be considered is whether each person reading understands the type of morals each holds in which produces the character each reveals. Furthermore, perhaps an even more cavernous question would be: do individuals truly see themselves as the true entity in which their character produces?
Perhaps the sentiment embedded in the following text will be thought of as bias and preconceived notion. On the contrary; it will be to the understanding that the individual in which this thought rests is not yet sufficient to produce a general favor to the degree in which the fashion of this text embraces. The very nature of this enlightenment is the realization that past relation knowledge could quite possibly hold no bearing truths. To truly understand this enlightenment, it is to vast importance that one arrive to an understanding of what was once rightfully said before; a long habit of not thinking a thing wrong, gives it a superficial appearance of being right[2].
II
It can be found that word and act are but of the opposite production. Word alone is nothing more than idle and has no motion without act; act is able to stand solitary and manufacture change in an instance without the presence of word. When arriving to this conclusion, it is understood that one is not defined by word, yet one is defined by ones actions. Accurately, it is true that no one individual is without moral. Moral is thought of as behavior or ideals that represent and reap decent and acceptable results. If this is so, then how shall no one person be without moral when behavior or act proves otherwise? The propounding question produced by this mystifying concept will ultimately be: what kind of moral is being produced from ones actions? Perhaps moral detained by an individual does not serve for good purpose or reaction. Moral still exists, yet the existence of this moral does not hold good juncture. Therefore, moral has become perverted and suits to spoiled or bad moral. To illustrate an example of this, one could use the common apple. A freshly picked apple is ideal for eating and will even serve as a positive approach to both hunger and health. If that same apple spoils, it no longer becomes an ideal object for eating. The apple has not lost its being, it still remains an apple; the apple has just become a bad apple. The change that occurs is the outcome when that apple is still used as an object to combat hunger. Instead of hunger being addressed, the eaten spoiled apple produces a distressed stomach in which then becomes the cause of regurgitation. This outcome, having eaten the spoiled apple, does not produce a positive outcome for hunger nor health. This is the same concept of a bad moral. Moral still exists, the question is: is that moral producing a positive outcome?
When searching for the answer to this thought, one may arrive at the question: what makes a moral positive and on the contrary, what makes the moral negative or bad? It will be found that some ill minded souls will use an elementary tactic to redefine the meaning of words and thoughts. I have experienced the use of this brainless act by individuals and it only serves to set one at a place of stagnation. Souls who indulged in this type of ill-bred nature will surely never find enlightenment nor shall they find a peace or presence. Nietzsche wrote on this tactic and questioned the meaning of words, in specific, good and bad. Nietzsche questioned the entire system in which our morals (good) are produced. In doing this, he then offers the question: what if bad is good and good is bad? This idea only infects the entire face of words. There is no end to this madness and its ultimate conclusion is confusion and emptiness. If one were to say the word yes, another could argue that yes actually means no. Or simply have a reoccurring question of the definition or meaning of the word yes. This will never produce an answer because the individual questioning is not of a preferred sufficient fashion to come to reason. This tactic only finds itself comatose just as it was Nietzsche state in his dying days.
III
The proper definition of good morals may be easier than one would try to presume. When considering a moral or ideal, it would be of positive gesture to question the possible outcome of a certain act or expression of ideal. When considering this, one with bad moral tends to stop with oneself. This misfortune only comes to blind that individual with a temporary pleasure or outcome. To truly find enlightenment, one must look beyond oneself. If one is to grow, how can that individual do so when their search for reason and action stops with themselves? Again, this act serves no other use than a state of stagnation. One must look beyond themselves and understand that action produced must serve as a positive outcome for both that individual and their surrounding state.
This concept is infected and prevented by ill-minded teachings. Individuals are raised and taught concepts and morals that cause diffident outcomes instead of progression. The adversaries to this plague must first come to the realization that what is said to be right may truly be a false holding. The danger to this infection is that these ill-minded teachings are presented by mothers, fathers, brothers, sisters, peers and anyone closest to the individual. The plague is the inability to think for one self and react to those thoughts. This inability will develop a sense of right from morals and teachings that are truly false. When this occurs, one will then define that act or moral as good and continue to produce that act in the name of good. This tragic exertion will lead the participating individual to a false sense of what is good and right while being led down a path of confusion, lack of understanding, unhappiness and ultimately destruction.
IV
To what expedient then must we resort to approach a state of enlightenment? The answer to this must start in the realization that all exterior teachings are possibly inadequate. Once this can be understood, one must also be able to distinguish these teachings and renew them selves through a progressing mind. Stagnation will eventually devour life and originality, therefore, to progress and find this enlightenment, one must empty and free themselves of all and every teaching of moral and character that was ever embedded in them as children and beyond to allow an uninfected realization of what is truly right and what is wrong. In order to gain a clear and just vision of this, we must understand that our mothers and fathers are mere mortals. We must understand that the teachings of those we trust the most should not be mechanically accepted but must be put under scrutiny as well. Simple acceptance is the tool of idleness. Debate and question is the door to understanding and enlightenment.
___________________________________________________________
[1] Friedrich Nietzsche - Genealogy of Morals
[2] Thomas Paine - Common Sense
Preface - Introduction
I
The content provided in this writing is not for every eye. It is not expected, assuming some will follow, that every person taking aim to reach its element will achieve it in whole. To this I say: your evidence will be to which how far your eyes take you upon these letters. Furthermore, it is expected, assuming some will not follow, that there will be eyes that do not reach its element at any extent. To this I say: your evidence will be the fact that your eyes do not carry on any further than this. Comprehension of the words and their meanings united are subjective. Therefore, this writing is not for the masses, yet only for the few "Golden Ears."
II
We hardly understand, we who are capable of comprehension, the magnitude of which the development of character, morals, behavior and the control of each affects society. It has been accurately said: "We are unknown to ourselves";[1] this is the very essence of our mistake. Minds of late and minds to come state and restate theory after theory concerning the truth, or so they believe, about life and what it consists of - naturally. We are constantly making for them, being slaves of knowledge, great minds and ideas. We hold these misconceptions and notions as the mold to the core of our individual person. This ill matter, and this alone, is the author of societies' greatest failures.
III
As we continue to follow the beliefs and themes from tainted mouths, we will continue the landslide that will ultimately induce the trance infecting homes and streets. Conversation at dinner tables, man to man talks by father to son, mother teaching daughter how to be a woman, intellects offering their righteous minds put to paper; all being held as highly as God himself. There is a standard in which the individual bases character, moral, behavior and the combination of the three. This standard is both the fork and the plate, both the time-line and the end-times. We are nothing more than free floating hollow bowls waiting to be filled with substance. Substance that comes from exterior supplements. Generations following the implemented rule that is molding their young. This is neither political nor social, yet the point where both meet and start to grow outward. It is disguised as liberation but bears the fruit of suppression.
IV
The use of what is to come after these forewords are with great inquirey. It relies on the individual's ability to relocate their belief system entirely leaving themselves aliented and without influence and its infections. To gain complete understanding of the social plague being expressed, a new standard must be formed in which every branch of prior judgment will become without value. This is not for the modern mind, yet it is for the individual mind. To escape that suppressing standard and elevate to a new and voidless system, the enlightenment will follow.
Moral - and its production
I
Having assumed that no one person reading this considers themselves a non-moral entity, the next question to be considered is whether each person reading understands the type of morals each holds in which produces the character each reveals. Furthermore, perhaps an even more cavernous question would be: do individuals truly see themselves as the true entity in which their character produces?
Perhaps the sentiment embedded in the following text will be thought of as bias and preconceived notion. On the contrary; it will be to the understanding that the individual in which this thought rests is not yet sufficient to produce a general favor to the degree in which the fashion of this text embraces. The very nature of this enlightenment is the realization that past relation knowledge could quite possibly hold no bearing truths. To truly understand this enlightenment, it is to vast importance that one arrive to an understanding of what was once rightfully said before; a long habit of not thinking a thing wrong, gives it a superficial appearance of being right[2].
II
It can be found that word and act are but of the opposite production. Word alone is nothing more than idle and has no motion without act; act is able to stand solitary and manufacture change in an instance without the presence of word. When arriving to this conclusion, it is understood that one is not defined by word, yet one is defined by ones actions. Accurately, it is true that no one individual is without moral. Moral is thought of as behavior or ideals that represent and reap decent and acceptable results. If this is so, then how shall no one person be without moral when behavior or act proves otherwise? The propounding question produced by this mystifying concept will ultimately be: what kind of moral is being produced from ones actions? Perhaps moral detained by an individual does not serve for good purpose or reaction. Moral still exists, yet the existence of this moral does not hold good juncture. Therefore, moral has become perverted and suits to spoiled or bad moral. To illustrate an example of this, one could use the common apple. A freshly picked apple is ideal for eating and will even serve as a positive approach to both hunger and health. If that same apple spoils, it no longer becomes an ideal object for eating. The apple has not lost its being, it still remains an apple; the apple has just become a bad apple. The change that occurs is the outcome when that apple is still used as an object to combat hunger. Instead of hunger being addressed, the eaten spoiled apple produces a distressed stomach in which then becomes the cause of regurgitation. This outcome, having eaten the spoiled apple, does not produce a positive outcome for hunger nor health. This is the same concept of a bad moral. Moral still exists, the question is: is that moral producing a positive outcome?
When searching for the answer to this thought, one may arrive at the question: what makes a moral positive and on the contrary, what makes the moral negative or bad? It will be found that some ill minded souls will use an elementary tactic to redefine the meaning of words and thoughts. I have experienced the use of this brainless act by individuals and it only serves to set one at a place of stagnation. Souls who indulged in this type of ill-bred nature will surely never find enlightenment nor shall they find a peace or presence. Nietzsche wrote on this tactic and questioned the meaning of words, in specific, good and bad. Nietzsche questioned the entire system in which our morals (good) are produced. In doing this, he then offers the question: what if bad is good and good is bad? This idea only infects the entire face of words. There is no end to this madness and its ultimate conclusion is confusion and emptiness. If one were to say the word yes, another could argue that yes actually means no. Or simply have a reoccurring question of the definition or meaning of the word yes. This will never produce an answer because the individual questioning is not of a preferred sufficient fashion to come to reason. This tactic only finds itself comatose just as it was Nietzsche state in his dying days.
III
The proper definition of good morals may be easier than one would try to presume. When considering a moral or ideal, it would be of positive gesture to question the possible outcome of a certain act or expression of ideal. When considering this, one with bad moral tends to stop with oneself. This misfortune only comes to blind that individual with a temporary pleasure or outcome. To truly find enlightenment, one must look beyond oneself. If one is to grow, how can that individual do so when their search for reason and action stops with themselves? Again, this act serves no other use than a state of stagnation. One must look beyond themselves and understand that action produced must serve as a positive outcome for both that individual and their surrounding state.
This concept is infected and prevented by ill-minded teachings. Individuals are raised and taught concepts and morals that cause diffident outcomes instead of progression. The adversaries to this plague must first come to the realization that what is said to be right may truly be a false holding. The danger to this infection is that these ill-minded teachings are presented by mothers, fathers, brothers, sisters, peers and anyone closest to the individual. The plague is the inability to think for one self and react to those thoughts. This inability will develop a sense of right from morals and teachings that are truly false. When this occurs, one will then define that act or moral as good and continue to produce that act in the name of good. This tragic exertion will lead the participating individual to a false sense of what is good and right while being led down a path of confusion, lack of understanding, unhappiness and ultimately destruction.
IV
To what expedient then must we resort to approach a state of enlightenment? The answer to this must start in the realization that all exterior teachings are possibly inadequate. Once this can be understood, one must also be able to distinguish these teachings and renew them selves through a progressing mind. Stagnation will eventually devour life and originality, therefore, to progress and find this enlightenment, one must empty and free themselves of all and every teaching of moral and character that was ever embedded in them as children and beyond to allow an uninfected realization of what is truly right and what is wrong. In order to gain a clear and just vision of this, we must understand that our mothers and fathers are mere mortals. We must understand that the teachings of those we trust the most should not be mechanically accepted but must be put under scrutiny as well. Simple acceptance is the tool of idleness. Debate and question is the door to understanding and enlightenment.
___________________________________________________________
[1] Friedrich Nietzsche - Genealogy of Morals
[2] Thomas Paine - Common Sense