My god My God why did I mistake my mind for thee?
i)One has a native perpetual affect – the affect of own consciousness. All the things one is in lippy and complex exchanges. Locked within our heads lies then a complex world of arts and whole and interchanges differences.
ii)However this internal world has as its rim our own life. As we life we are this affect. I shifting exchanges define our nature within their encompass. What is more this freedom we are given in the body is the freedom to speculate – and the freedom to be a tyrant.
iii)We are kin and we know it. We are what ensures own little show.
iv)This affect then radiates out into the world in the form of localised desire. We want this and that, and act of that wanting.
v)It is possible it is always possible to abstract such local desire into more general point. Nearer the rim, I want my own convenience by own inner affect to be as passions are. Tat is to be a unified whole making a world.
vi)Or to put I simpler I might demand the world goes along with me. That it cooperates with my affects, m shifting internal world. I might then desire that it is dust hat forms into the heaps of my dreams. The world loses its power to the face out such desire to be something apart from me.
vii)I rather hold it in a simple grip, a single unified mass. My desire that it fills along with me.
viii)The elements- the world of dust that will tumble into my desire and embody them.
ix)From which it of course follows that the only way I value the world beyond me as something other than me is trough my ability to enact or enforce my dreams. As I have theist ability, as I have the money to make reality I feel good, as I lack it I feel bad.
x)The world is then composed of dust embodies the forms air desire, and the ability I have in that world. The money to enact these dreams.
xi)However there is an addition dimension here. Paranoia. As I assume the world is going along with my conscious affect, I assume that either every one is helping m or I they are going there own way I assume that action itself must be about a me. I assume then or better personalise every conflict and every annoyance.
xii)Someone might be ignoring me, but assume thy ate me is they do not talk. One needs to keeps the lines of communication open and reopen.
xiii)Money, paranoia and dust are then the three pointers the three monsters created by the affective cum passionate conscious mind as it assumes that the world is there for itself to embody.
xiv)And yet this assumption of it part within itself is of course rather gentle and whimsical. It is merely a dream a foolish thing said by an airy girl which is not to be taken seriously. It is a skit. It only becomes problematic if it is tumble or rumbled into a world.
xv)Then of course it becomes daemonic.
xvi)TO have a thought inside you, and have it present in the beefy self confidence of another are clear different things.
xvii)That is the movement it tumbles outside yourself it becomes caught up in the powerful affects that run outside what I am.
xviii)To see my other side of my skin, to se my own doppelganger- myself in the world is a horrific experience. On is gripped with hate and loathing at the feel of it.
xix)This loathing I of course nature natural. It is the natural result of a feeling that ought to e an affect, and if in the world is an affect, but as it is sealed within ones mind remains caught in itself and operates as if it were a passion.
xx)To be beyond ones skin is therefore naturally to be in a world with others, genuine others, who flutter around making extra realities and adding me dimensions to that ever ones bring them.
xxi)It is to be n a world therefore of challenging change a world where the neat affects of the old are perpetually gutted and destroy
xxii)This is of course why all approximation between time (which ought to run between peoples0 and consciousness are such a bad idea. These approximation simply ignore the value and the power of the fact that the outside affect breaks into any one being and forces it always to sing otherwise. on cannot therefore rivet a mind and the world it constructs into one single thing one being because it exists though time. The point of time is the point to break it at.
xxiii)And yet here (for the side of consciousness) on needs so much care. If it is shorn of its connection with time is then freed from the necessity of unity. It power lies then in not being simple and not being unified.
xxiv)The conjoin of this is that time itself needs to be treated with action It would be bootless to free time from consciousness and them impose a simple unity upon I –t eh unity that consciousness require of it. The unity of money the universal difference maker Consciousness left o itself would allow many differences(and is aware of time if varying ways). And perhaps our take on temporality needs o follow this difference or series of being difference.
xxv)To brake conscious with time is therefore to open or free the par from any univocal needs to be the same (or live a some actual level the same universe).
xxvi)Rather then that simply eddies time (with the accusation implied that the succession of events is always real and actual and always time) one is left in the prisms of mutuality’s. That is the point between me and you, were we remake ourselves. These prisms are temporal in the sense that the will go fast or slow o glacial or lightening as the mood fits. But even worse there is no rules here. What was slow might also be a another point fast and what was fast slow.
xxvii)This is not relativity. It sides not depend upon angle (as that could imply there was an external dimension to this0>it is rely a property of the affect which rides these feeling and defines them in that riding as temporal (as having speed and tense).
xxviii)I dissolve into the exchanges I have with others. That is the way my ability to cross over into their minds, affect then, and how that affect then moves into and back through a me.
xxix)The ability of the expression therefore to always be in another mind is screwed down into a system of desire that does not want that eternal system of codified whole. That is h system of consciousness.
xxx)It rather does not care directly about it effect upon others as that effect reflects upon it. It rather runs with that effect as it relates to how in changing others, that change alters within it is and how it might be= opens up new elements in which it can be. It desires hen the exchange and the ability in communication to developed in another and across the other difference new world
xxxi)My ability to share world with you, becomes then in the expression we pull, and the was we read them, a genuine sharing of experience.
xxxii)The sharing I the point at which the world is never finished and cannot be made whole for either of us. We are doing always different thing. We are different and yet in the reflection of that difference across a face, in the desiring to allow that difference o make a difference for the other, be build different communication world for one another. We enrich the other.
xxxiii)I capture a you to build a mind and allow that you to genuinely open on me and make be different. I desire that difference within a me.
xxxiv)To desire as an affect is to give up the hope of simply unity and simple dreams I is rather to open up a mind to he fires and fears of another and the ability to use ones knowledge and thoughts of another to make other world in ones own mind (always different always open0 and allow oneself to be what which is making a difference to others and though other minds.
xxxv)The problem of course is that one needs to reformulate ones take on reality to do it. That is one needs to relearn how one thinks about what is occurring in ones mind, and tell affects apart from ego and the passionate claim for a single affect. A tall order but a possible one.
xxxvi)And again one has to allow the differences of consciousness times from themselves and from the outside word. Of course the world as a whole is gripped in one time, one series of mutual ties and on cause. It has to be
xxxvii)–and what is more (As Spinoza saw) there is a link or a lope between this time and the ability of the mind to perceive.
xxxviii)This is then the rim of mutuality and perception.
xxxix)But that does not mean there are not other little loopy mutual temporalities internal to this time and yet other to every temporal clarification and consequence.
xl)Finally we have to change where we think reality. It is neither dust nor the world, but rather the ability to share in a…To be caught up in a s shaking with…To be beyond to a self.
xli)In short we need to replace the three hobgoblins of the mind, dust, money and paranoia with more useful and powerful affects.