#existentialists and mystics

[ssontag]

"If nothing sensuous is present no art is present."

Iris Murdoch, "Literature and Philosophy: a Conversation with Brian Magee", in Existentialists and Mystics (1999)

[ophelias-rue]

Need to start a book club for people who like Dostoevsky, Kierkegaard, Kafka, Rilke, Nietzsche. Also just to hang out on a discord server or something and be friends. I would like a close little group of friends, God knows it’s a lonely world, but I don’t think it has to be.

I’ve been reading The Idiot and I’m desperate to share my outpouring of feelings with someone. :^)

[philosophybits]

The standard philosophical strategy of most naturalisms is to find some way of showing that our own culture has indeed got hold of the essence of man — thus making all new and incommensurable vocabularies merely "noncognitive" ornamentation. The utility of the "existentialist" view is that, by proclaiming that we have no essence, it permits us to see the descriptions of ourselves we find in one of (or in the unity of) the [natural sciences] as on a par with the various alternative descriptions offered by poets, novelists, depth psychologists, sculptors, anthropologists, and mystics.

Richard Rorty, Philosophy and the Mirror of Nature

[orpheusbeheld]

Autistic Narratives.

Autism as the archetypal family curse; something that is passed down through generations and bloodlines, marking members of each generation with an alienation that will follow them their entire lives. Autism as a marking of prophets and visionaries; the obsessiveness of mystics and their fixation on transcending a material world that has only ever caused discomfort. Seeking silent places where the chaos of the world falls away to reveal the ghost-like finger of transcendence brushing through.  Peripheral, liminal, people are often autistic - it is the existence of the observer on the margins, the outsider looking upon a world that is absurd in the existentialist sense. Perhaps Antoine Roquentin, from Satre’s Nausea, was autistic. The root of the word ‘autistic’ of the word means a preoccupation with the self, an alienation from the external. But this alienation gives rise to longing; to be autistic is to long to be a part of a world that grows distant when you try to approach it. Through this longing for the Real world, the one that has sectioned you off into the margins, art is created. We need autistic artists, autistic writers, autistic philosophers and musicians, because our experience is both reflective of, and distinct from, that of the overall population. We articulate alienation in a way that is palpable, we reflect upon the world in a way that resonates with what it is to be human.

[omegaphilosophia]

The Philosophy of Inspiration

The Philosophy of Inspiration explores the origins, nature, and implications of those moments of sudden insight, creativity, or motivation that seem to arise spontaneously or from beyond the self. Philosophers, artists, theologians, and psychologists have long debated whether inspiration is a rational process, a divine gift, or an unconscious force.

Key Themes in the Philosophy of Inspiration:

Divine or Transcendent Source: In many ancient traditions, especially in Greek philosophy (e.g., Plato), inspiration was seen as divine possession or communication from the Muses. The inspired individual was thought to be a vessel through which truth or beauty flowed from a higher realm.

Romanticism and the Sublime: Romantic philosophers and poets emphasized inspiration as a powerful, emotional, and almost mystical state, often sparked by nature, love, or suffering. It’s tied to the concept of the sublime—overwhelming experiences that transcend reason.

Creativity and the Unconscious: Later thinkers like Carl Jung and Nietzsche reframed inspiration as arising from the depths of the unconscious mind. Rather than divine origin, it was seen as the eruption of deeply buried archetypes, instincts, or truths into consciousness.

Existentialist View: Existentialist philosophers suggest inspiration arises when individuals confront the absurd or meaningless and choose to create meaning. Inspiration, then, becomes an act of freedom and authenticity.

Modern Perspectives: In contemporary thought, inspiration is often linked to cognitive processes such as analogical thinking, intuition, and neurodivergence. Some argue it is a form of pattern recognition accelerated by emotional salience or novelty.

Ethical and Political Dimensions: Inspiration can motivate moral action, innovation, or resistance. Thinkers like Gandhi, Martin Luther King Jr., or Simone Weil considered inspiration a moral force—linked to conscience, love, or justice.

Philosophical Questions:

Is inspiration a passive reception or an active creation?

Can inspiration be cultivated, or is it spontaneous?

What is the relationship between inspiration and truth, beauty, or virtue?

Is inspiration accessible to all, or a rare gift?

In essence, the philosophy of inspiration interrogates what it means to be moved—whether artistically, spiritually, morally, or intellectually—and what that reveals about the human condition.

[v-ividus]

5. The Relentless Tides of Impermanence and The Human Condition

Once you accept the reality of impermanence, you begin to realize that grasping and clinging are suffering, as well as the causes of suffering, and with that realization you can let go and celebrate life. The problem is not that things change, but that you try to live your life as if they don’t.” — Frank Jude Boccio

Envision yourself standing before a colossal cosmic clock, its hands spread towards eternity, ticking incessantly, while the unyielding gaze of Father Time bears down upon you. This awe-inspiring yet ominous contraption reverberates with an incontrovertible truth: nothing in our earthly existence is lasting; all departs from us, moment by fleeting moment. Each thunderous tick echoes the chaotic cycle of creation and destruction, joy and anguish. It is within our ravenous craving for permanence that we become ensnared, entangled by the seductive allure of temporary moments destined to slip from our grasp.

As the clock ticks on relentlessly, a strong stiff wind sweeps through, clearing the fog of all our desires to unveil a profound hidden truth—our futile resistance to change only deepens the wounds we inadvertently inflict upon ourselves. Frank Jude Boccio captures this existential struggle with haunting clarity, exposing the ache that arises from our desperate clinging to life’s fleeting treasures.

Each moment we strive to capture is met by the implacable advance of time—a silent, watchful guardian that transcends our turmoil. This relentless passage serves as a reminder that in our frantic pursuit, we only amplify our own grief. The clock marches on, a mystical force indifferent to our struggles, urging us toward a deeper understanding of the fierce beauty woven into the fabric of impermanence.

In this dance of transience, there lies a special alchemy—the opportunity to embrace the chaos and to artfully surrender to the currents of life. Within this acceptance, we uncover a profound liberation, unlocking the hidden strength that lies dormant within all of our fears. Dare to let go, to lose yourself in the rich tapestry of existence, and in that vulnerability, you will find the most potent magic for renewal and transformation awaiting your complete embrace.

Under the watchful eye of Father Time, we confront a profound reality: that our existence is a ceaseless torrent of chaos and transformation. The cosmic clock imparts this critical lesson—that real strength lies not in resisting the inevitable tides of change but in embracing them fully. By yielding entirely to its unceasing rhythm, we unlock the potential required to navigate all of life's complexities, transforming uncertainty into the rich matrix that is our shared experience.

Impermanence, an Inescapable Psychological Trap

Impermanence serves as an unrelenting force, an existential tide that inundates our lives with unwavering persistence. The human experience, characterized by a complex interplay of relationships and a myriad of fleeting moments, resembles the shifting dynamics of sand being reshaped by the wind—fluid and inevitably changeable. In this context, our instinctual clinging to stability transcends mere emotional attachment; it reveals a profound psychological vulnerability inherent in human nature itself. This compulsion to preserve fleeting moments and stable realities is not only a personal struggle but also a reflection of broader existential dilemmas articulated by existentialist philosophers.

The pursuit of security—rooted in our desire for control—emerges as an Achilles' heel, ensnaring us in the very suffering we strive to transcend. This paradox is foundational to our understanding of suffering: in our efforts to resist the inevitability of change, we often cultivate a state of persistent angst, reinforcing the chains of our own psychological prisons. Our desire for permanence and stability compromises our ability to engage with the present, confining us to a cyclical pattern of denial and distress.

The Fallacy of Control: A Sociological Examination

As you contemplate the nature of existence, consider: what depths of wisdom lie in the acceptance of impermanence as a fundamental principle of life? When you stand before the throne of Father Time, the sole unchanging element in our universe, do you recognize him not as a tyrant, but as a cosmic guide, unyielding and completely triumphant in the face of the chaos in our world? Is it not peculiar that we strive so fervently to halt the passage of time, often clenching tightly to moments that are destined to slip away?

In this grand hall of existence, every lingering touch and desperate plea to hold on tightens the noose around our hearts, transforming desire into a double-edged sword. The more fervently we cling to what is ephemeral, the deeper the wounds cut into our souls. We become like ambitious architects, attempting to construct edifices on shifting sands, unaware that each effort at mastery only serves to amplify our existential agony.

Before the throne of Father Time, we must confront this poignant truth: the quest for control is an illusion that ultimately binds us. True power lies not in resisting the tide but in yielding to its sacred ebb and flow. Only by embracing the transience of life can we find the quietude and wisdom to navigate our journey with grace, allowing the winds of change to carry us toward richer horizons rather than dragging us deeper into the depths of despair.

The Power of Acceptance: A Psychological Transformation

True power emerges from the audacity to confront the immutable truth of impermanence. This rite of passage demands a relentless courage, for it is only by gazing into the abyss of our fears—fear of loss, of change, and ultimately, of our own mortality—that we can extract deeper insights into the transient beauty of life.

In recognizing that our incessant struggles against change stem from a misguided desire for control, we begin to unearth a profound paradox: joy does not spring from the accumulation of possessions or a false sense of security, but rather from the ephemeral nature of experience itself. Each moment, rich with potential, invites us to engage fully, to savor its fleeting essence. By relinquishing our grip on what we cannot possess, we reclaim the exhilaration of living in the now, dancing with the currents of time rather than resisting them.

At the core of this acceptance lies a paradox: true mastery resides in our ability to embrace both the fragility and the magnificence of existence. By surrendering the need to hold on, we cultivate resilience—a formidable shield against the chaos of life. This acceptance equips us to navigate the complexities of our reality with a strategic mindset, enabling us to thrive in the face of uncertainty.

The Celebration of Ephemeral Bliss

To accept this profound truth is not to capitulate; it is to engage in a vigorous celebration of life's cosmic clock, a relentless force that measures the rhythm of existence. Each tick of this inexorable clock serves as a reminder that nothing is permanent, urging us to cultivate an acute appreciation for the fleeting. Every connection forged, every moment of laughter shared, every spark of warmth ignited becomes a priceless treasure—ephemeral yet monumental, slipping through our grasp like stardust scattered by the winds of change.

At the core of our vulnerability lies a rare decadence, illustrating the duality of our existence. It is within this delicate balance between joy and sorrow that we uncover the true essence of living. By leaning into the awareness that life's cosmic clock is ever-ticking, we acquire the ferocity to fully engage with each moment, to embrace the now not just as a fleeting point in time but as a rich tapestry of experience.

This celebration compels us to transform our understanding of every fleeting second into an act of reverence. The urgency of the clock's ticking becomes a resounding call, awakening us to the honor and celestial grace those moments illuminate in our journey. In recognizing the impermanent nature of our existence, we shatter the illusions of stability and control, turning our lives into a vibrant, cosmic tapestry interwoven with passion and purpose.

The Injury and Challenge of Loss

In the exploration of the human psyche, we encounter a complex paradox: the simultaneous existence of loss and joy. To acknowledge this dichotomy is to invite the inevitable emotional turmoil associated with mourning. The weight of loss can manifest as a profound psychological burden, often overshadowing our capacity to experience joy within the present moment. This raises a critical psychological inquiry: How do we honor the memories of what we have lost while remaining fully engaged in our current reality?

This emotional terrain becomes a psychological battleground where waves of sorrow and elation meet, creating a space ripe for both conflict and growth. Each instance of grief serves as a catalyst, thrusting us into a confrontation with life's impermanence, deepening our understanding of emotional complexity. The interplay between grief and joy urges us to recognize that these feelings are not mutually exclusive, but rather intertwined aspects of the human experience that provide depth and richness to our emotional tapestry.

Embracing our grief allows for the development of psychological resilience, helping us navigate the tumultuous waters of existence. Through the lens of loss, we can reframe our emotional narratives, transforming sorrow into a source of insight and personal growth. In this intricate dance, we acknowledge that the challenge of loss functions as a profound teacher, guiding us toward a more nuanced understanding of our emotional landscape.

The Irony of Suffering

At the core of Boccio's revelation lies an unsettling irony: profound suffering only springs from our futile war against change. This relentless struggle ensnares us in an intricate web of anxiety and discontent—a psychological quagmire that mercilessly gnaws at our essence. Clinging to the illusion of permanence becomes our prison, devising shackles that bind us to a reality as ephemeral as mist hovering at dawn.

The moment we dare to confront and embrace the brutal truth of impermanence, we reclaim our power in a world hell-bent on chaos. In this turbulent arena of existence, the audacity to let go emerges as a radical act of defiance—a fierce proclamation that we possess the inner strength to unearth beauty amidst life's relentless flux. By surrendering to the very currents that threaten to consume us, we reveal a resilience that transmutes suffering into a potent forge of personal growth.

This acceptance, raw and unyielding, becomes our armor against despair, granting us the audacity to traverse the unpredictable landscape of life with an ironclad heart and an enlightened mind. It is amid the wreckage of suffering that we unearth profound insights and discover the indomitable fortitude to rise anew—transforming our scars from mere symbols of trauma into badges of survival and strength.

Embracing The Full Nature of Impermanence

To navigate through the intricacies of acceptance is to not only find solace from the weight of our suffering but also awaken an insatiable passion for living with intention and purpose. In the throes of accepting the transient essence of our existence, we become acutely aware of the richness each moment offers. This awareness beckons us to cherish the fleeting, to revel in the interplay of light and shadow, joy and sorrow.

By diving headfirst into the tumultuous ocean of life, we confront the depths of our fears and insecurities, allowing them to shape us rather than define us. This journey becomes a crucible for growth, in which our vulnerabilities are transformed into pillars of strength. Each wave of uncertainty becomes an opportunity for introspection and empowerment, as we learn to navigate the storms with grace and resilience.

It is within this acceptance of impermanence that we uncover our authentic selves. We emerge liberated from the constraints of rigidity, inspired to engage with the world around us—not merely as passive observers but as active participants in the dance of life. This path, illuminated by the brilliance of each fleeting moment, is one of profound discovery, urging us to embrace every experience, no matter how tumultuous, as integral to our journey toward self-realization and fulfillment. In this embrace, we find our true strength, a steadfast resolve rooted in the ever-evolving matrix of existence.

[litandlifequotes]

Love is the extremely difficult realization that something other than oneself is real.

Existentialists and Mystics: Writings on Philosophy and Literature by Iris Murdoch

[miraruinada]

"...That's why, after Master Granja's post-metaphysical turn, philisophy in this traditional, transcendentalist, idealist sense ceases to plausibly exist. The introduction of the Losantian wager created an opening through which Master Granja could posit a dialectical transcendentalism, which made the idea of a binary transcendentalism like Plato posited entirely impossible. We no longer have ideal pure form, Essence, versus lowly phenomena, Appearance, the classic division of traditional metaphysics. We have now the Granjan dialectical metaphysics of essence as appearance and appearance as essence.

"Any traditional metaphysics after the Granjan post-metaphysical turn can only strike us as hopelessly naive. This leads us into Master Granja's claim that he is the last philosopher, and to a certain extent it's true. After Master Granja, the traditional aim of philosophy ever since the ancient Greeks, the Sophists, is now dead and buried, and Granja killed it by demystifying it. It's also why Master Granja is called a Mystic Killer.

"Therefore, the philosophies that emerged after Master Granja, in support or against his thought, what we call modernism in some sense, are a kind of anti-philosophy of sorts. Certainly, we have our existentialists, our structuralists, our post-structuralists, our post-metaphysicians, but even my thought, Otxoan diamat, is a form of anti-philosophy. After all, histomat isn't simply bringing Granjan dialectics down to earth, but the application of the idea of the dialectic to the forces of the world.

"After Master Granja, there's a turn away from traditional idealism, which at this point becomes characterized as naive towards what is a stance that radically includes, and counts in, the subject and the world of phenomenal appearance -- in fact granting them priority above any idea of an a priori idealized essence or conception of the absolute. The Granjan post-metaphysical system demystified the absolute by becoming de-idealized and made phenomenally relevant. Hence, there is no metaphysical holy grail. And that's about the gist of dialectics."

"Accurate enough."

"THIS is what dialectics is? I thought it was gonna be cool with all those explosions that Granja did."

[grandhotelabyss]

Thoughts on Sade?

Nothing there. I did an experiment around the lockdown over four years ago where I would write little essays on my main site that weren't book reviews. They were pegged to circulating "discourse," like my Sunday Substack posts today. I discontinued the practice back then, however, because it clashed with the site design! Anyway, I wrote one of those about Sade. I repost it below the line, not having updated my views, though maybe someday I will.

_______________________________

Mitchell Abidor reflects on “Reading Sade in the Age of Epstein,” with a useful history of the notorious author’s welcome reception by the 20th-century intelligentsia:

Then, in the aftermath of World War II, there was an extraordinary explosion of analyses of Sade. Pierre Klossowski, in his 1947 Sade, mon prochain, claimed that Sade was a man deeply influenced by Christian mystics. In a 1951 article in Les Temps modernes, Simone de Beauvoir famously asked: “Must We Burn Sade?” Answering in the negative, Beauvoir was not reticent in pointing out the flaws and contradictions of Sadeian thought. Warning against a “too easy sympathy” for him, she wrote, “it is my unhappiness he wants; my subjection and my death.” Still, she concluded by enlisting him in the Existentialist cause, saying that: “He forces us to put in question the essential problem that haunts this time in other forms: the true relationship between man and man.”

I will confess I’ve never finished anything by Sade, though I’ve probably read about 200 non-sequential pages by him, enough to get the flavor. I took two graduate seminars on Enlightenment literature and philosophy; in one, I was assigned (and did read) excerpts from 120 Days of Sodom, and in the other I was assigned all of Justine, or The Misfortunes of Virtue, but in a scholarly lapse I quit that one at the halfway point, having by then gotten the message.

Did I get the message? Faking it in the seminar room—I had no idea whether I was saying something odd or reinventing the wheel—I suggested it was a parody of Rousseau’s Nouvelle Héloïse, which we’d discussed earlier in the semester. The professor nodded sagely, as if I’d made a worthwhile claim, so I will take that as confirmation. This was a decade before what Abidor, with journalistic Hegelianism, calls “the age of #MeToo and Jeffrey Epstein,” so the seminar at large seemed more or less delighted by Sade’s sexual assault on Rousseau’s Romanticism (which, by the way, I also hated—scorning the Continentals, I wrote my final essay on Laurence Sterne and Ignatius Sancho, ribald authors of a more humanistic mentality).

Later, I dutifully read Adorno and Horkheimer, who—if I got their message—ambivalently praise Sade for revealing the secret underside of the Enlightenment, the hidden truth of bourgeois morality. I also read Roger Shattuck’s chapter on “The Divine Marquis” in Forbidden Knowledge: From Prometheus to Pornography, but found that piece disappointing. Shattuck effectively rebuts the Sadeophile French modernists and poststructuralists by juxtaposing their grandly philosophical advocacy of Sade with his texts’ grisly reality. Then Shattuck tries to argue for Sade as a dangerous author by finding among his admirers not only the likes of Barthes and Bataille but also Ian Brady and Ted Bundy.

But in a book querying limits to knowledge and indeed to free speech, focusing on a pornographer, even a major one, seems like a failure of nerve. A handful of disturbed people might have read Sade before committing crimes on unfortunate individuals; on the other hand, the perpetrators of countless pogroms and genocides and mass murders worldwide found inspiration where else but in the Bible, while Stalin, Mao, and Pol Pot studied not Sade but Marx. (Examples could be multiplied among the world’s religious scriptures and political programs.) I would have devoted a chapter on dangerous literature that perhaps ought to be forbidden—though I certainly don’t think any literature should be forbidden, at least legally—on the latter texts instead of on any kind of pornography, whose influence is by its nature more self-limiting than the effect of texts advertising themselves as universally salvific. The postmodernists, despite their sometimes reckless libertinism, had a point about that. Shattuck decides against censoring Sade, it should be noted, but advocates instead “that we should label his writings carefully: potential poison, polluting to our moral and mental environment.”

But intelligence and sensibility—not to mention limited time—demand standards above mere contrariness, or else we’ll be wasting our lives on trash produced only to provoke the pious, an unworthy goal. Sade wins undeserved readers only because he is, in some sense, or for some people, forbidden, despite his academic celebrants. So we shouldn’t burn Sade; we should ignore him. We should ignore him because his fiction and his thought are without interest. Elaborate sexual geometries illustrating fetishes not one’s own, without persons or plots to care about—who needs it? (For more on the boring nature of transgressive literature, see my pieces on Ballard and Bataille.)

As for the philosophy, it is three words long and requires no elaboration: might makes right. A  thought so crude does not reveal the terminus of the Enlightenment by abstracting into cold formalism the Enlightened belief in a rational social order, as if that order’s contents did not matter; nor does it help us to understand the Enlightenment’s underside, because it is itself too one-dimensional to count as an instance of the irrational at large, as if one could only be a robot or a rapist. There’s more insight into these psycho-political conundrums on one page of Frankenstein or Hawthorne’s short stories or even Grant Morrison’s comic-book commentaries on Sade than in anything I’ve read by the man himself.

[nicklloydnow]

Soren Kierkegaard by Mike Newton (2017)

“Dewey: Do you remember the first book by Kierkegaard which you read?

Percy: Yes, it was his first one: Either/Or. I remember thinking that this was going to be an easy one because of the section on "The Diary of the Seducer" in there. I'd been reading that the existentialists claimed him as their intellectual progenitor, so I was expecting something as accessible as Sartre's plays and novels or Marcel's plays. It was very difficult to read. I thought it was a hopeless undertaking.

So after trying that I tried a couple of other things. Sickness unto Death is a great title but I found myself in difficulty all over again. It is very difficult to read. Repetition is difficult. But I had almost given up when I skipped to Concluding Unscientific Postscript. Either I had read somewhere or somebody had told me that that book had the most direct kind of communication. And fortunately, perhaps because I had had such trouble before, I had no difficulty. I could read that straight through. It was, to me, the real open door into Kierkegaard.

Of course, there is no trouble reading the Edifying Discourses since they are very homiletic in nature. But that wasn't what I was after, really.

Dewey: Kierkegaard's ideas on despair and the self from Sickness unto Death - how despair permeates society and how the individual struggles with this seem to come through a lot in your novels.

Percy: I worked hard on Sickness unto Death. I knew he was getting at something very important, very important to me, and I finally got it. Strangely enough, the harder you work at it the more important it seems to be to you when you finally do understand what he is getting at.

The whole history of my reading Kierkegaard consists of repeated attempts of reading and then frustration, leaving it alone and then coming back to it and reading it again. I'd read Postscript then go back and try to read Repetition, because in Postscript he would sum up all the works and the different stages. I would read about the stages and then go back and try to read Kierkegaard's book, Stages on Life's Way - which I never did like as well as the description of the stages in Postscript. So really Postscript was a kind of oasis. I'd go back there to get straight on things, gather more energy, and get up nerve - then take out into the desert to try to figure out Kierkegaard's pseudonymous writings.

So reading Kierkegaard is like growing up; it takes a long time, many years, a lot of work. And I still can't say that I have read him thoroughly or even completely.

(…)

Dewey: Did you talk to other people about Kierkegaard?

Percy: There was nobody to talk to.

(…)

Dewey: I am wondering about Kierkegaard's opposition to the idea of "going beyond" Christianity into some kind of vague, humanistic mysticism. Hegel went beyond Christianity to a general humanism, blending all specific religions together into an absolute religion. It seems that in all your novels there is someone who wants to go beyond Christianity.

Percy: Yes. But not just going beyond it. I would say that Christianity was absolutely the last solution they would have accepted.

They would begin by eliminating Christianity, and not even consider it as a viable alternative. My own development, and it is also important in the novels, has been a relationship to humanism - humanism understood as a non-Christian humanism, a secular, scientific humanism. I suppose the great bombshell with me was the famous passage of Kierkegaard's describing Hegel as the philosopher who lived in a shanty outside the palace of his own system and saying that Hegel knew everything and said everything, except what it is to be born and to live and to die. He left out something! For me, the great thing about Kierkegaard was that he expressed my own feelings about the whole scientific synthesis. You see, my whole education had been in science for twenty-five years, particularly at Columbia University Medical School. You could describe that as almost the quintessential institute of scientific humanism. And so I had my feelings that this was not enough, that there was something left over, that after you say all this, after you learn everything that you can at Columbia about what it is to be a human being, there is something awfully important left over. I was trying to systematize it, to see how you could talk about it. And having been brought up scientifically, I had a great respect for scientific rigor, rigor and precision of language. I certainly didn't want to say, well, besides science we have emotion and art that's the alternative. Of course, that had been the standard alternative, the American philosophical alternative starting with Dewey. On the one hand there was a science and on the other hand there was art, or play, or emotion. I knew that wasn't right. There had to be a more serious alternative than that. And so you can imagine what an eye opener it was to stumble on a couple of passages by Kierkegard who was saying (and the existentialists like - I said, I read the French existentialists first - seemed to be saying the same thing) that something has been left out by any kind of synthesis, by a scientific synthesis or a philosophical synthesis. And that, namely, what is left out is nothing less than the individual himself. This was a tremendous breakthrough, very exciting if this was true. Then of course what I discovered was that this was Kierkegaard's main subject of interest. Number one, the fact that the individual what it is to be a man, to live and to die, to be an individual is left out of the Hegelian system. But then he goes on to define what it is to be an individual. This is the other great thing. Here he says something that is just as staggering as the first statement. Namely, that - did he say it in Sickness unto Death? - the only way to be yourself is to be yourself transparently before God. It was a most enigmatic statement, but very important.

So what was important about Kierkegaard to me was that he was a man who was trying to open up a whole new area of knowledge to me in the most serious way, in the most precise way and quite as serious as any science, or more serious. And, of course, it is religious too. This was a far cry from the other alternative that I had always read about, that the alternative to science is art, play, emotion. I saw for the first time through Kierkegaard how to take the alternative system seriously, how to treat it as a serious thinker, as a serious writer. Before that I would have simply seen it as just religion or emotion. I hadn't seen any way to think about it. Kierkegaard gave me a way to think about it.

(…)

The most important single piece that Kierkegaard wrote is something I seldom hear about and a lot of people don't know too well. It's his essay called "The Difference between a Genius and an Apostle." That was tremendously important to me. Kierkegaard says that a genius is a man who arrives at truth like a scientist or a philosopher or a thinker. Truth, as he calls it, sub specie aeteri. He can arrive at a truth anywhere, anytime, anyplace, whereas an apostle has heard the news of something that has happened, and he has the authority to tell somebody who hasn't heard the news what the news is. I made use of this essay throughout several of the books. The whole structure of Binx's search is based on it. He talks about the horizontal search and the vertical search. The vertical search consisted of the times when he would read books about the philosophy of life, or about Einstein's theory of the universe or Schrödinger's - the German physicist - The World as I See It, and a book called The Chemistry of Life, and he understood it all. But he finished the book by midnight, and then his problem was to draw one breath and then the next, which is like Kierkegaard. Kierkegaard had an example of a young man who was given a task of working all day long and he finished the job at noon. That was one of Kierkegaard's crazy allusions. So that's the vertical search, in other words, what Kierkegaard would call the work of a genius. The fellow who figures out all the systems and all the formulas knowledge sub specie aeteri-which can be figured out anywhere, anytime, or any hour. But having done that, you see, he still has to draw one breath and then the next.

And then Binx goes to his horizontal search, which took the form in this case not of religion, but a kind of a debased religious fear of searching. He knew he had run out of the esthetic sphere-the women and music and science, and so forth. (And, incidentally, I place science in the esthetic sphere. I don't know whether Kierkegaard does that or not. I think that science and art are very closely allied there.) But he had run out of all this and had embarked on what he called a horizontal search. By this he certainly did not mean looking for God, although he talks about that. He rules out the search for God in the beginning, because he says that Americans already believe in God. Everybody believes in God, so how can you search for something everybody believes in? So he embarked on kind of an antic search which was still in the esthetic mode: going out, walking around, walking out to the lake at night, walking out to see the river, taking a ferry to Algiers, going to movies. So this is all still very much in the esthetic. But the two searches were certainly very much patterned after The Difference between a Genius and an Apostle - with that very much in mind.

I think Kierkegaard said if the hearer of the news asks the apostle, "On what grounds am I supposed to believe this news?" the apostle simply replies that "I have the authority to tell it to you, and if you don't believe me it is your fault. If I didn't have the authority, I wouldn't be telling you. You better believe it, and if you don't believe it it's on your own head." That was a tremendous distinction, a very clear distinction between the two. I used it very consciously at the end of The Last Gentleman. This priest who is a very ordinary, mediocre priest, has been dragged in by the scruff of the hair, so to speak, to baptize Jamie who was dying. Jamie can't talk to the priest; he is talking to Barrett. And Barrett is not aware of what is going on, exactly. All he has is a certain amount of equipment, a certain radar, a certain sensitivity. He knows that Jamie can understand him and he can understand Jamie. He can translate both to Sutter Vaught and to the priest. So the priest gives his spiel and says, "Do you believe in the Lord Jesus Christ?" He sets out the truths of the faith, like the Apostles' Creed. Jamie is supposed to say "Yes."

Jamie looks at Barrett and says, "What do you think? Am I supposed to believe this?" Barrett turns to the priest and says, "Is he supposed to believe this? How does he know it's true?" And the priest says, "If it wasn't true I wouldn't be here, that's why. I'm here. I'm telling you. If it weren't true I wouldn't be telling you." So that was a direct steal from Kierkegaard.

(…)

Percy: One big difficulty for me in reading Kierkegaard was that I had no philosophical training at all, especially about Hegel or the German idealists. That was a great obstacle and stumbling block for years. Kierkegaard was attacking Hegel. For a long time I thought that was irrelevant. I said, well, what difference does it make whether he successfully demolished Hegel or not, until I realized that you could very successfully extrapolate his attack on Hegel against what we might call scientism. The same thing he said about the Hegelian system might be said about a purely scientific view of the world which leaves out the individual. So once I made that extrapolation from Hegel, whom I cared nothing about, to a whole, scientific, exclusive world view, it became very relevant.” - ‘Walker Percy Talks about Kierkegaard: An Annotated Interview’, Bradley R. Dewey (The Journal of Religion, 54 July 1974),

[wifeyvalifey]

The Chrysalis Script

♡ val - 20 years old - she/her - london, UK ♡

this blog contains:

₰ diary entries

₰ essays

₰ music reviews

₰ photograpy/selfies

₰ art inspo/moodboards

(hashtags listed below consecutively)

This blog is my creative journey

I made this account when I was on the edge of 17 and on the cusp of legal adulthood.

young and dumb, perhaps I still am, but I like to think that I have comfortably outgrown my childish ways of ditzy naivety and self destruction.

I never really know how to introduce myself as I am a different person to different crowds.

so for the purpose of this blog, I am a perennial existentialist with a focus on Christian mysticism and depth psychology.

in other words I yap about a whole lotta nothing (or everything it really is up to you).

[omegaphilosophia]

The Philosophy of Silence

Silence is more than just the absence of sound; it is a profound and multifaceted concept that touches on communication, knowledge, power, and even existence itself. Philosophers, mystics, and artists have long explored the significance of silence, seeing it as a space for reflection, resistance, and transformation.

Silence and Meaning: The Epistemological Perspective

Silence challenges the assumption that communication must always involve words. Philosophers such as Ludwig Wittgenstein suggested that where language fails, silence takes over: "Whereof one cannot speak, thereof one must be silent." This idea implies that some truths, particularly metaphysical or mystical ones, cannot be expressed in language but only experienced in silence.

In contrast, Jacques Derrida argues that silence is not a simple void but an integral part of meaning-making. Silence can reinforce language, shaping how we interpret spoken or written words.

Silence and Power: The Political Dimension

Silence is often a tool of both oppression and resistance.

Oppression: Silencing voices through censorship, fear, or social exclusion is a way of controlling discourse and maintaining power.

Resistance: Silence can also be an act of defiance. Figures like Mahatma Gandhi and the Civil Rights Movement used silence as a form of protest, demonstrating that words are not the only way to convey a message.

In Michel Foucault’s view, power does not just dictate speech but also determines where silence exists—who is allowed to speak and who is forced into silence.

Silence and Spirituality: The Mystical Approach

Religious traditions emphasize silence as a pathway to truth:

Christian mystics (e.g., Meister Eckhart) viewed silence as the key to divine experience.

Zen Buddhism embraces silence as a way to transcend conceptual thinking and achieve enlightenment.

Sufism teaches that silence can bring one closer to the divine by quieting the distractions of the material world.

These traditions see silence not as emptiness but as presence, where deeper understanding and self-awareness emerge.

Silence and Aesthetics: The Role of Absence in Art

Artists and musicians have explored the power of silence in shaping experience. John Cage’s 4'33'', a composition where musicians remain silent, forces listeners to engage with ambient noise, redefining music itself. Similarly, minimalist art and poetry use silence and emptiness to provoke thought.

Silence in storytelling, such as in cinema or literature, often conveys deeper emotions than words ever could. A pause, a moment of quiet, or an unspoken thought can carry immense weight in human experience.

Silence and Metaphysics: The Void and the Infinite

Philosophically, silence is linked to the void, nothingness, and being. Existentialists like Jean-Paul Sartre explore silence as a space of personal confrontation with the absurd. In contrast, mystics see silence as the ground of all existence—where the finite meets the infinite.

Silence can be terrifying because it forces us to face the unknown, yet it is also the foundation of creation. Before speech, before thought, there was silence.

Conclusion

Silence is not merely the absence of sound—it is a force that shapes knowledge, power, spirituality, art, and existence. It can liberate or oppress, express or conceal, comfort or unsettle. In a world filled with noise, the ability to embrace silence is both a challenge and a gift.

[keith-hancock]

DID COLIN WILSON ALMOST SAY IT ALL?

At the age of 24 this Leicester, England, youth produced what was a media bombshell of a book called The Outsider.  It is still a momentous scholarly recognition and definition of the historical phenomena of mysticism. Colin Wilson, (1931-2013), became an internationally celebrated British existentialist philosopher and novelist writer. Wikipedia (Experience more of his extensive work at…

[tilbageidanmark]

Movies I watched this Week # 154 (Year 3/Week 50):

I went crazy this week, but I managed to catch a bunch of good movies: ‘The teacher’s Lounge’, Bi Gan’s ‘A short Story’, ‘The Delinquents’, ‘Battleship Potemkin’, ‘Riders of Justice’, ‘Belle de Jour’, ‘Werner Herzog, Radical Dreamer’, ‘Crock of Gold’, ‘Jazz on a summer’s Day’... So, on average, more than one great film per day - It was worth it!

🍿

The Teachers' Lounge, a new, intense German school drama, with 100% score on Rotten Tomatoes. A conscientious and empathetic teacher tries to do right by her 7th grade students, when accusations of theft are raised against one of them. Her earnest attempts to stand up for fairness and truth, cause everything around her to unravel.

The trailer doesn't hint at how tight and absorbing it is. 9/10.

🍿

3 Chinese shorts by Bi Gan:

🍿 A Short Story is the latest spectacular film from the director of 'Long Day's Journey Into Night'. Magical realism of the most dreamy of emotions. Mystical visions about a black cat, a burning scarecrow in the fog (Photo Above), and a search for "the most precious thing in the world". The search brings the cat to meet 3 figures: A dying robot, a demon magician, and a woman who eats noodles to forget her lover. It was commissioned by the president of a Chinese cat food company, a fan of Gan's work, who gave him complete freedom to create 'anything he wants'. 10/10.

🍿 "My son has the same watch..."

The poet and the singer (Aka Diamond Sutra), a black & white poem about a murder in the countryside.

🍿 Secret Goldfish (2016) is an even shorter poem, which can be viewed even without translation. The English subtitles are here.

🍿

The delinquents, another inexplicably weird Argentinian drama (that doesn't star Ricardo Darín). What a strange existentialist tale of two unremarkably boring bank tellers from Buenos Aires, Moran and Román. The bald one decides to steal a large sum of money from the bank, as a way to escape his soulless life, and in the process implicates his other dull colleague.

An unconventional 3 hours+ rambling metaphor that doesn't focus on a single story line, but instead leisurely jumps from one detail to another, with unconnected music choices that come and go as they please. Quirky, slow and absolutely immersive! 8/10.

🍿

2 Silent era classics:

🍿 First re-watch in 40 years: Eisenstein's epic masterpiece Battleship Potemkin, long considered to be the one of The greatest movies ever made. Still excitingly modern today - 9/10.

🍿 The Unchanging Sea, my first DW Griffith, about a fisherman who suffers from amnesia because of a wreck at sea. It was clearly shot around Malibu!

🍿

Because of this 'Can you teach me your favorite Indian dance moves?', I wanted some outrageously-colorful song and dance Bollywood ridiculousness. Bunty aur Babli is the answer to 'What if Bonnie and Clyde but in Hindi with lots of open shirt sexiness and belly dancing? Suspension of disbelief is required.

🍿

Christmas Special: Another re-watch of my favorite Anders Thomas Jensen's terrific thriller, Riders of justice. It perfectly works on every level: Action, a slice of Danish life, humor, depth, and it's also extremely humane. Always 10/10.

🍿

"I see you need a firm hand..."

After seeing the newly-edited trailer recently, I had to bask in another re-watch of Buñuel's masterful Belle de Jour, the most erotic of all masterpieces, with the coldest, most beautiful 23-year-old masochist in the world. 10/10.

🍿

Another re-watch: The French thriller Tell no one, based on a mystery novel by Harlan Coben, whose "novels often involve the resurfacing of unresolved or misinterpreted events in the past, murders, or fatal accidents and have multiple twists." François Cluzet is the chain smoking pediatrician, whose wife was murdered 8 years ago, when suddenly...

My previous review here.

🍿

2 Norwegian thrillers by Erik Skjoldbjærg:

🍿Insomnia, the original nightmare on which the Christopher Nolan film was remade. Young Bad Cop Stellan Skarsgård comes to arctic city Tromsø to solve a murder mystery, and screws it up, without getting caught. Norsk-Noir, which is not really dark, but blindingly bright, so bright that he can't fall asleep.

🍿 Pioneer is a manly offshore diving thriller, which stars 'Headhunters' Aksel Hennie. The only distinct feature of the story is the background, Norway in the early 80's, when vast oil reserved were discovered in the North Sea, and huge enterprises were ready to start drilling there. 3/10.

🍿

"This was a man!"

I'm not qualified to analyze Willie the Spear-Shaker, so I enjoyed the 1953 version of his Julius Caesar on its surface levels only. With Marlon Brando, James Mason and John Gielgud. Since Caesar was slain at the mid-point of the play, it was mostly about the guilt and justifications of the assassins, especially "Noble Brutus". Apparently, regicide and the political struggle for succession were themes current around 1600, at the time it was written.

[The main visuals I couldn't get over with are the large, decorative floor brushes the Roman centurions wore on top of their Galea helmets. They had to...]

🍿

The quiet earth, an odd post-apocalyptic sci-fi story about 'the last man on earth' from New Zealand. A man wakes up to find that there's nobody left on earth. He struggles with being alone, goes a bit crazy, (tries some cross dressing and playing God), Etc.

When I was a child, I thrived on a similar fantasy (minus the cross dressing), so I enjoyed the first half of the movie. Later on he finds two other survivors, and various 'scientific' explanations are offered, which made it all confusing and senseless.

🍿

Werner Herzog X 3:

🍿 "Werner is a mythological figure" says Wim Wenders, in the recent documentary Werner Herzog, Radical Dreamer. A fantastic, beautiful chronicle into the life and brain of one of the greatest living directors today, and possibly ever. I saw less than 20 of his 75 film output, and I really must get my shit together and go through the rest of this manic, visionary's extensive 'oeuvre'. The trailer. 10/10

"It's injustice in life that we do not have wings"...

🍿 Lessons of Darkness was his impressionistic, ethereal poem about the Kuwaiti oil fires after the first Gulf War. An out of body experience, like an alien that visits the nightmare landscapes and trying to understand its meaning. For some reason, 1992 audiences reacted furiously to this film when it was first screened, accusing it for anesthetizing the horrors of war. (Always blame the messenger!)

🍿 Portrait Werner Herzog, a 1986 self-portrait he did about himself, talking about some of his earlier films. It includes a conversation with his mentor Lotte Eisner, the film critic and co-founder of the Cinémathèque Française.

🍿

6 more documentaries:

🍿 "Fuck itself is the most popular word in the Irish vocabulary..."

I never heard of legendary Irish poet and "Nipple erector" songwriter Shane MacGowen until his recent death, having missed the whole Punk and Pogues eras. So the recent bio-pic Crock of Gold: A Few Rounds with Shane MacGowan was a revelation. But not for long. I am a new convert and started listening to all his terrific songs.

RIP, Shane MacGowan! 10/10.

🍿 Jazz on a Summer’s Day, a magnificent concert film of the 1958 Newport Jazz Festival. Selected for the National Film Registry, and scoring 100% on Rotten Tomatoes. It absolutely encapsulates most idyllic vibes of golden days of summer, and magic of the beautiful East Coast 1950's. And what a line-up: Thelonious Monk, Sonny Stitt, Anita O'Day, Dinah Washington, Gerry Mulligan, Chuck Berry, Louis Armstrong, and Mahalia Jackson with a magical finale of 'The Lord's Prayer'. 10/10.

🍿"Today I learned" about the alternative Monte Verità community outside Lucarno in Switzerland. It was an early-stage "hippy" commune which was established on an empty hill in the late 1890's. This settlement was a vegetarian, free-love, anti-bourgeois, nudist, feminist pacifist artist colony, out of which grew many of the later alternative lifestyle movements. The colony attracted many important early 1900's European figures, from Hermann Hesse, Carl Jung, Rudolph Steiner, Krishnamurti, Lenin and Trotsky, to DH Lawrence, Isadora Duncan, Paul Klee and so many others. There were outdoor group orgies, vegetarian food only, interpretive dance school, famous anarchists pursued by the secret police, Etc. Otto Gross, the mad psychoanalyst considered the founding grandfather of 20th-century counterculture, was one of the early founders.

Freak out is a fascinating 2014 Swedish documentary about the place. It draws parallels between that society these early utopians rebelled against with today's heartless capitalism. It uses too many re-enactments, but is still extremely interesting.

🍿 Al Nakba, a horrifying 4-part series about the tragedy of Palestine, produced by Al Jazeera, and told from the prospective of the dispossessed, as well as some of the "New Historians". Israelis were never told about 'the other side', and until today cannot bear the thought that the Jewish Homeland from its inspection was specifically formulated as a project of systematic ethnic cleansing.

🍿 "Seal's rectum tastes like nuts..."

The Most Remote Restaurant in the World is a beautifully-shot and unusual story. The opening of a two-star Michelin restaurant in Ilimanaq, Greenland, a tiny village of only 53 inhabitants. A nerve-racking race to prepare everything for the first night was as gripping as a Bourne thriller. Sourcing only local ingredients, freshly-killed whale, birds, was fascinating. The successful first night, in spite of all hurdles, was wonderful to watch.

Obviously, this was a vanity project by a wealthy restaurateur (from the Faroe Islands), which caters exclusively for the 1%'ers who are willing to fly from Hong Kong and elsewhere, take a long boat ride, just for the exclusive experience of a 10,000dkk dinner in the middle of nowhere. 7/10.

🍿 Tower is a mostly-animated retelling of the 1966 University of Texas tower massacre. For 18 years it stayed as the deadliest mass shooting in the US. It uses sleek clean-line rotoscoping to recreate the story and the interviews with survivors. But the pretty technique is highly distracting. The modern vernacular used by all the re-creators is specifically from 2016, not the 60's, and the whole experience ends up as an exercise in presentation. A banal and vapid experience. 1/10.

🍿

Laurel and Hardy's Babes in Toyland was the first movie I remember seeing on my own at the local cinema. It must have been 1961, and I was around 8 years old. 62 years later it's an agony to revisit. 1/10.

🍿

2 shorts:

🍿 Anima, a 2019 hallucinatory music video, directed by P T Anderson, to accompany Radiohead Thom Yorke's 3rd studio album. A wordless, dreamy mood piece.

🍿 The Typewriter (Supercut), Ariel Avissar’s homage to typewriters in film and television, set to Leroy Anderson's "The Typewriter".

🍿

Googlewhack used to be a term for 'searching two words on the old Google and being thrilled if only one result is returned'. Dave Gorman's Googlewhack Adventure is an infectious 2004 one man show, beautifully performed and highly documented, about life on the early internet. 10/10.

Gorman is an English comedian. His more recent show, Modern life is goodish, is similar in style, him manically jumping non-stop, meandering from one topic to another. The best part of these are the 'Found Poems'. F. Ex., Badger culling, Fijian currency, The God particle, Flag outrage, The horse meat scandal, Wedding rings for men, Marathon water theft, Dog show controversy, The new pound coin, Candy Crush scandal, Celeb chef, British bake off...

(Actually, they are all collected on one link, here)

🍿  

Throw-back to the "Art project”:  

🍿  

(My complete movie list is here)

[adelardbosch]

Colin Henry Wilson (26 June 1931 – 5 December 2013) was an English existentialist philosopher-novelist. He also wrote widely on true crime, mysticism and the paranormal, eventually writing more than a hundred books. Wilson called his philosophy "new existentialism" or "phenomenological existentialism", and maintained his life work was "that of a philosopher, and (his) purpose to create a new and optimistic existentialism".

[nityarawal]

Sent to new fake boss on chauffer bad check scam at PNC bank & BBVA artificial Intelligence Centers.

To my family after the 6 year apartheid war. 

Do you care? Lol

Probably not. 

But this is reason to work. 

Do you have kids?

Peace,

Nitya

#4BillionMothersStrong 

Going to bed for first night in my art shack! Laundry clean! 

Wish you were here! I love you! Xo

Nitya

PS Mom- There's another 1 bedroom available for $500. 

Would you be able to send Anj & Isha? He can have the bigger one or kids together? 

This can be moved next to it! 

Or we can make one bedrooms & one living quarters? 

Miss you! Xo 

Nitya

Hey y'all have you googled mom's name lately?

Mitra with Sun!

Wow- There's thousands of wonderful new stories since last we checked. Haydn didn't believe it meant Sun.

Isn't that bizarre someone who knows Farsi, studies planets, went to Iran etc would say something so dumb? He doesn't appreciate nor understand Persian poets either. Mind Boggling.

Bobba knows he's Varuna! Lol

Every Christmas the lovers celebrate their anniversary.

It's divine.

I miss you so much. Mitra got me.

Thankyou Mommy.

You know she's even compared to Christ? Some mythical jealousy with Mitraism.

A mystical knowing that rivaled Christianity.

We are so very lucky mom. I pray you're all feeling ok.

I enjoyed first night in my dressing trailer!(: 

It's getting very cute and I'm enjoying paint box possibilities.

I left a patched wall rustic with board and want to paint an American flag on it.(:

Swedes do these barn house style paintings that are really epic.

Helen's sis had one in the only black Swedish house in the village.

Do you remember?

Do you hear from any of my bffs & sisters.

Worried for Zivit.

Any news I'd be grateful for.

I lost touch with many loved ones in lame Facebook wars.

Elon has a divine new Joe Rogan pod f/ yesterday you must hear!

He's doing AI conference & praying he heard the prudes and our beloved family.

It was King Reza Shah's II birthday yesterday.

Great party.

Persians brought it celebrating their beloved King.

It felt like the globe danced and rejoiced for our lineage.

He's only leader never criticized.

Amazing.

Georgia says no American leader ever spoke to her so Elon finally gave their country Starlink.

That was nice.

We see it but only the privileged use it apparently in apartheid! LOL

Praying He's doing a savoy shuffle in UK and sorting it all out.

He seemed very strong. Did you know he does Jiu Jitsu?

Could Gracie studio help Isha get his rights back?

I was sad to see another 14yo boy- little Quazi- caged by Space x and estranged from mom in daddy detention; am worried Isha was sold out?

I don't appreciate the way Sunil Carved me out of my family. We are not for sale nor barter.

Justice is undoubtedly going to be served.

It gets worse with every passing moment.

Elon says the price just goes up.

Make today a peace day like everyday.

I love you so much. Can you send me pictures here?

Isn't there anyway for y'all to shake a dead woman's Gag orders and embrace freedom of speech? RIP Queen Elizabeth & Barracuda Mamma Lori Clark Viviano AKA Sharkbait. 

Amen. 

Look at Elon squirm with BBC pod next. 

They have terrorized us over lame religious shit we didn't even know of from Roman times.

It's a history of wars.

Is Sunil an existentialist?

I never fully understood his superstring theory.

Do you Isha?

Please look and let me know.

I think he probably is.

Do you remember when he'd set up little villages of cards in living room; and video while Romeo knocked them down to find the treats?

There's lots of ways you can groom in war.

It's just not the Huntley way.

I don't believe it was Gautama's way of the Rawal Gotra either. Buddha loves his mom so much and is overflowing with Empathy and compassion.

We've all cried and Sung you home.

Megxit home.

Reza home.

Do you want to visit today and trick or treat?

I want to play Halloween; hug/eat and celebrate with my beloved family. 

Norooz.

It's sad Britney and her family broke. Praying they forgive each other- for her heart and everyone's involved.

Between us all, we've probably been targeted by over a million Jewish attys capitalizing on our family. 

We must always trust our enlightened elders.

That's why what Sunil did was a mind "F." ):

I'm sorry.

I know it wasn't good for anyone's Psyche.

Come home.

Shall we tie up the other trailer?

It's just for now.

Hopefully Elon really will get Reparations.

I'm grateful for all the time I have to enjoy the globe, you, and choose to enjoy it.

Maybe it's rude to laugh in face of tragedy; rude to defy cancer; disobedient to angry British leaders in rages over silencing for their organized criminals kink…..

I really feel Elon could rise through this. Please hold him in light of your heart. I just want the microcosm to reflect what my family can create. 

Jyoti Nitya

Light Eternal

Mitra Nitya

Friend Eternal 

Anjali Nitya

Grace; Offering To God Eternal

And grateful for our mighty Varuna Eternal. 

Ja Nitya 

We are a Tribe of peace, light and love. 

Prosperity is Gravy. 

I feel I paid more for Twitter's freedom of speech on X than anything in my life as a citizen journalist. I had to. For the word. It's very important to us. Vows. Faith. Simple human structure honoring heart values. Lovers. Boppa doesn't believe in divorce. Nor do I. It's Barbaric for one's soul. I'm sorry. Forgive me. Please. 

$44b wasn't what it really cost & I think Elon gets that.

We all worked.

Got taxed in alienation warfare. 

Every home I had was raided by Nazi Sheriff on bribes.

It was creepy.

I never broke the law. 

My job is to be a mom, a full disclosure journalist and realtor. The word means more to me than the buck. That's rare. 

I might not look like Miss Ambition but it's because priority of my life is you. To some being a mom might not bring the Britney billions they want to tax our family with. 

As far as I'm concerned my billions are voting in an arena of violence we don't appreciate. 

Return all. Elon knows this is on to-do list. 

We won't have blood money on our hands. 

We worked to hard as yogis to allow Sunil Rawal to violate our sacred family. 

My stomach is actually quaking at what nasty things hrs done. Let it go. It's just not worth it. We choose love. With you. Every day.

Every minute. 

Mitra Nitya is the eternal friend. 

We all know that's true. 

We all will be paid.

I got my X tip button. (:

This won't ever happen to another family on my time or dime. 

4 billion mothers are strong.

Peace. 

Merci,

Hugs. Xo

With all Love,

Mom

Nitya Eternal 

#4BillionMothersStrong 

(Mitra Moezzi's daughter of the Persian Qajar dynasty.)

Mom- Whom I miss with all my heart. Shouldn't we all have access to the psyche geniuses of our era? Especially loved ones. I know so many people have suffered.

(Peace is so much easier. Royals are fun and I feel lucky to be half princess getting a little crumb of respect in Woman Life Freedom Baraye Global awakening about apartheid in Tehrangeles regions too.)

"In the end, all debts must be paid, just a question of when. Later makes it worse."

| Elon Musk