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The nature of good and evil

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"Now you are reborn, son of the inferno, being now a parent of thine eternal self"... Sayeth Lilith

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To be conscious of the unconscious, as though the unconscious is a quality of something that is susceptible to perception; conscious sleep, in the realm of activities, it is manifest as a state of superintendence over impulse

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...The most delicate aspect of self examination is social reflexology of self through other selves, because here the dualistic disposition of mind becomes more pronounced in the dialectic formation of diverse will...

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Finitude, the fraction of infinity. Infinitude, unadulteration spiteful of the fractions. The dissemination of identity, when conjugated to a sense of oblivion, is juxtaposed to the manifold shadow by means of impression.

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The divine is beautiful, good and true, but susceptible to mastery by evil. The deific, on the other hand is a mastery of both the divinely good and the reprehensive evil, it thus transcends mastery; susceptibility of mastery by evil is facilitated by the potential of knowledge through direct inquiry in the realm of all relativistic conjurations in expressive forms of susceptibility to human sight. Mastery is an end of the means towards the admirable mystery, such is different from the mastery of a means to no end; self mastery, of which no ocular ideal is preconceived. Science is the knowledge of forms, and forms are the ends of mastered divinity, that is the end of means by which evil is potentially formulated, for instance in the potential to death in exhaustions of energy.

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Infinitude, the ability to replicate to a diverse degree without the marks of adulteration in self is directly proportional to multiplicity without end.

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Disgust is an expression of the domineering aspect of self towards the unacceptable aspect of the same, but because dominance is facilitated by the weakness of the second party, upon the development of strength, our expression of disgust becomes an exhibition of fear; the transfiguration of repugnancy in the weaker, is to the form of the monstrous in the stronger. Social rejection facilitates reasons to infidelity and a need for social security.

The psychopath is a product of this albeit without direct antecedent cause, only replicative occasion to the archetypal pattern of that antonymous pseudonym of psychological monstrosity which is bicameraly related to the aesthetic.

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Disgust is an expression of the domineering aspect of self towards the unacceptable aspect of the same, but because dominance is facilitated by the weakness of the second party, upon the development of strength, our expression of disgust becomes an exhibition of fear; the transfiguration of repugnancy in the weaker, is to the form of the monstrous in the stronger. Social rejection facilitates reasons to infidelity and a need for social security. 

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The realm of the empirical is limited by the confines of ideals emanating from the values embodied by personality, as the economist might derive data from the attributes of a propounded economic system, in truth much can be determined from the system through an engagement of relationship with the proponent of the system.

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Experience are emotional captivations of abstract ideas. The mundane is useful in one sense; the sense of an application of the newly acquired through blind instinct, the heritage of animalistic singularity ensures a reality of practice of the sidereal, namely; the metaphorical is templated by this "animundi", an eternal permeation based on the essence of instinct.

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What is the physiology rooted to that fosters growth? By what means of connection does the neglected miraculous take place? Neglect, in this sense is facilitated by the absence of an observatory instance, in which case the very capacity to observe is transfigured by the grounds of experience; where there is inability to observe, there is a replacement of the same with the necessity for experience, the transfiguration hereby accumulated, is to facilitate the achievement of the objective principle of curiosity, that is, so that what is known might be experienced, what is known is initially inferred from what is flabbergasting, that is a wonder; the unique thing that should not be but is, a defier of standards, one must know therefore that the phenomenal is customized in experience (to which wonder initially testifies). The artificial represents merely a means by which the infinite is rationalized within finite contexts

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The phenomenal must be represented by the customary context of the collective consciousness bidding the time of passage to the realm of the unconscious; metaphorism is synonymous with gnosticism. Curiosity represents the desire for an ability to customize the phenomenal, and the gnostic is the means by which this desire is met, even as the brain does the cells. Stimulation; biochemical response to psychic expressions, the reactionary product of which is emotion designates the relational realm of the customary.

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To inspire aspiration means to respect the will of others despite the evidence of power in oneself (and this is true power), there is no true power in controlling the pliable or the acquiescence, because one controls nothing that could nurture an idea to resist. Admiration fosters aspiration, fear fosters subservience.

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The intensification of pain is the means to a desire for detachment from the circumstances surrounding the instance of pain, this phenomenon represents the psychic means to the soul, the implication is that in order to escape one requires reason, and that reason is pain; the phenomenon of death.

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One who see himself sees no new thing, however he experiences something new, and this is the phenomenal; the turning away from oneself indicates an irresistible self seeking necessity.

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Let us be equal only in one sense, and that is in the will to be more than we already are, the one absolute mandate permits relativistic means to attain; to be better in person.