It is mine I tell you!
How do I come to desire?
This is an odd question.
In a sense it is a question that never ought to be asked. I makes almost no sense after all.
Or It can only be answered by saying – I just do. it is desire that is me?
Or perhaps it is the world that forces me to do it.
The world lacks a thing so I desire it. The world did tempt me and I did want.
And yet this move is the oddity. A I desire it is clear I am going something.. That s I am falling from somewhere onto the world.
As I desire therefore I impose myself upon the world. I fall into and onto it, from elsewhere as it outside I the open out an experience of inner and outer worlds.
In the one I am doing a thing – striving for a thing, in the other the world appears the same in itself as it has always been.
To desire is therefore to attempt to shatter the latter with the former. Or better impose the former on the latter.
From our position, from our defince3 of ourselves we will of course habitually claim that we are the inside and the world the outside.
And yet this is tricky as an idea.
The world we perceive is surely the real inner world. It is after all the world within which the inner is norm and fashioned. Tat s any and every inner that we are exists as it finds a place in this wider inner world. our entire mental landscape e is therefore made to jangle according the inner world o this preserves reality. It is the inner nature to things (including us).
The fact then that this world is intimate and shared for others itself – by itself need not make the world on the ‘outside’ – All it ensures is that we are all a party to that inner world. We are all caught up in its intimacy.
No what is outside is what falls of from that world as it from somewhere else – what falls upon it and shakes it up or ears it up, or rendered it in someway. What falls upon such nice little sharing of the worlds are moment within complex desire- three moments in which the inner world of perceptions, the inner world we are all caught within is suddenly taken up and made to sing according to a song sheet that elsewhere ad very loudly insists that there is an I which is.
Sentiment 1 ; To desire is to asst a hidden but all power daemon
As I desire you look upon me and do not know what I am thinking. My desire, my little self is seen more than a passion my concern.
I might be wanting anything…
Even worse this desiring of a me is likely enough to be all about myself and the assertion of that self. I impose what I am therefore as a beefy black hole which rendered other worlds and the inner landscape of perception problematic
That is in this beefy skull are spun endlessly pals r plots to assert his I. This head is whirling away to ensure deep tracks are land across the seemingly open landscapes, tracks which when they catch you whisk you away and way.
The beefy skull is therefore outside in the sense that it is from this position of outside it is able to assert across the landscape a whole sequence of tracks and complex interweave of element. It asserts therefore pointers .
Desire imposes the outsides onto the world by opening out hidden paths, by digging pit falls and traps, by inserting texture. A I desire another I want to ensure the world even as it is itself is slipping elsewhere and moving off towards a me. The desire is then the scheme that leads the world back into a me.
In doing this the beefy skull needs to loose sight of the sense that it is within that world. I cannot in a sense allow any mutual longings or thoughts. At each point therefore it will have to assert its power over the world, and never it community for and through it. The skull needs then to impose itself as a self, an impose itself upon the worlds as a thing apart. It is only in the imposition in this demand that it is the one that has the power that this self has any hope of behaving as such an outside.
It creates and maintains therefore itself in a void- only linked to others in power. It maintains this position – it asserts or demands it. It forces others to accept the very imponderability of its life. It is the from outside.
I might the talk the same as we ado, and eat the same, and yet even there even as it looks at us, it imposes a diabolic gulf between us. It imposes itself as a mind that cannot be cut off from the world itself. And yet for al that, the mind pretends that this last fact means that I alone has the right to matter. That is it might never be cut off, but that means it assumes the world is itself own, to be use as it seems fit. It then imposes on that use its desires and longing. It imposes then as its using of the world and as the assertion o the gulf.
The gulf between it and the world and the desire the forcing the world to be one thing and then echoes into power that involves are therefore all one and the same thing.
To desire as a power id s therefore do desire as if in desiring one was beyond everything and imposing from that beyond the strictures and right of an individuality that couldn’t be impressed into any other kind of being or thought.
Stricture 2 ; The crystal.
However beyond the simple bald imposition of a selfish identity the has move has little effect. It the second stricture of selling desire that enders it powerful. If I fall onto the world as an outside – I fall onto a world that is full o mutual relations and complex interchanges. The desire then says but his is an I which falls into such a world. This mutuality’s therefore need not be simply despised and loathed. Perhaps they can be used.
That is perhaps all the mutualities I have in the world might be torn asunder as set up as little crystals to ensure that using this knowledge the depth of these desires I can achieve what I want in the world.
This is the science and art of blackmail. But it is also the art of taking to others or even or persuading them. One takes the exchange the domain they thought they know, the world they felt themselves to be a party to. One takes then an intimate crystal and asserts that this crystal is really for itself pitched of a shifting san which would take it and bind it into elsewhere an make it dance into another,.
Ones desire is therefore to render all he intimate exchanges one has had one fodder –to be used at will.
Ones friendship therefore become a mere fodder for one power. The elements upon which a power falls from outside and forces open, forces to move into another relations.
Who has not behaved into this manner? How can one not?
To have friends is to assume that one is allowed to persuade and use or even as the friendship. Hat is there comes moment when one wants one friendship wit that other to do something else, when one starts to urge others and another, when one wants then to move off in another direction.
Perhaps in a sense a friend is the one who you trust with this move, The one who new assumes that the bullying is worth the effort.
The one who one knows bullies and hectors or entraps in the right sense and the right direction. That is the one who dies o for their own advantage surely but also with an eye to your long terms advantage as well.
One alls therefore on the world of motilities and assumes that one is it this world and that matter to it, as one teas it apart. That is one takes a morsel of an exchange and situating oneself beyond it, uses the little intimacies that it produces to create a dynamo for the mind. Tat is a little looping reality in which the mind can spin itself into other worlds or open other possibilities.
IT is the power of course of the mutuality that it opens these gates. Tat is that our initiative enhances can then be spun and pulled into this world and that. That one can unplug lives from such movements and such exchanges.
Mutuality open up on the world as the point that desires will take up to make other worlds. They are untie literally the gates o possibility: The point one might tumble room is world to that: It is the desire that imposes this tumbling and ensure s it has direction, rhyme and reason.
Sentiment3 your as mine.
However there is another way to manipulate the last move: One might abstract it. That is one might tae all those little intimae exchanges that one has and rather than genuinely living them, one might inject them into a fantasy kingdom. As one exchanges one is then caught up in a fiction. Such a fiction is easy to understand or believe. I is a fiction created in the mind of the other- the one that is exchanging wit and or. This exchange is then the point that other places value of the conversation. One conjures up an avatar as a reflection of that value.
The poor little other therefore coughs up by their soul. They coughs p the heart o this interested individual. They cough up all heir hopes and all there believes to them.
They want to belief in them so much.
One spins therefore a tissue of avatars of trust and friendship. One reach to others as if one was their friend In doing so of course one hollows out the real world and insert a fantasy into it. That is one is asserting that one is a friend and a helpmeet and that in being o one is opposed to those who oppose the trusting souls one is enchanting.
One might even very deliberately caught such intimacies. Indeed one probably ought to, as they echo the mind into a powerhouse of possible.
The point of course is that his exchange is fantasy. One takes the information ht one has, that it produces and immediately uses it for ones own systematic advance. The avatar therefore produces information ht will allowance to them act against the interests of the individual so trapped. In effect one therefore turns that individual aligns themselves. That is one makes then and the conservation there own enemy. It trusting the avatar, in allowing it to be conjured up, they ensure another has great power over them power that will be systematically used and exploited.
At this point a further complexity open out. The exercise of this power and the avatar of trust are intimately connected. In the advance of the power of the user, the avatar assumes a role of comforter to those caught in the users glitches.
The avatar therefore uses the very greed it shares within a great effect that greed haste forces more imitate connections between its avatar and others that have fallen into its power. Connection that then further allow it more and more power.
The avatar therefore inflates its ability and reputation of turns even as it distorts lives and extends its real power. The entire world is therefore essentially inverted.
The inner world becomes the mere plaything of the outer world of desire and does so on the grandest scale. The entire inner world and everyone in it appears trapped in the imaticy. That Is they appear to be caught by the stranger that they did trust and tat is and will lose their words to its own advantage.
This universality is of course systematic. One increase abstract power and the lights to invert reality only by enduring that his power is unfetted. It is not like the previous sentiment which was confined to a circumstance. It is rather a general principle. The principle that the more o the inner world one traps the more one will have an general effect, as the more one will be trusted. On poses therefore s everyone’s friend. One gets everyone to make their confessions, One becomes powerful in their very universality – and through their trust. Or to put it another way trust is caching. Therefore one wants to ensure everyone trust ones if one is going to systematically betray that trust. For as every politician knows, if everyone trusts one then one systematic betrayal of that trust will for a while look merely like bad luck, and not something more sinister and problematic.
Go one trust me – everyone does; A voice to make one shiver…
To desire is initially therefore to fall not the world from some other place. He problem is then always how doe the world respond. That is, does it allow this other place it own realty or not? Does its uses its power to invade of destroy the desires schemes- schemes that actually reveal finite desire in its limits and loopy lack of power. That is does the world help or hinder desires traps. A problem for another type of outside…