The Hobgoblins of the Mind.
Or a manual of escaping one own mental prison. Each stanza is a moment in freedom, a point were confusions are to be rethought in freedoms.
Stanza one : the end of paranoia.
The paranoia is a man seen fro outside in tow ways. H s a man seen is a rumour and a whisper. That Is as a gossip. A man to be consigned to a perch a single place and delimited. A man whose very name has come an insult. The outside world of dust and change looks then are the paranoid as a mere little man in a little job to be delimited and deprived.
The outside world therefore feeds into and becomes as one with the paranoia. As one feels oneself marginalized one is caught in being mocked by a world which mayor may not really be doing such mocking. That is the world itself no doubt cares not an iota for the paranoid individual. That is after all the whole point. They are right about that/ the problem is always how they react to that lack of caring.
Do they internalize it or do they merely accept it. Do they accept there little status and un-importance: The power of their perch on the edge of the world.. On moves then beyond paranoid pure and simple when this place, this perch is seen as good wherever and whenever it is. It is good for itself and through itself. It feels then the resources o not needing to be a thing. Or better it simply accepts the position it is given. I learn what it is and how it can function within the limits of this being and through these delimiters. The mind therefore becomes to be what I is in a act of acceptance.
It is from this posting that it can reach out into others thoughts. It can reach in the dusty world of myriad conflicting experience, the world without pattern and reach, and see echoing into that world eddies and elements of more substantial reality. …it therefore with its mind eye sees or predict ho and then and why changes happen elsewhere in the world other than it. T can tell the ways secret thoughts unfurl. It can in doing so turn itself into the paradigm for such changes. That is it knows how its own mind shifts and alter how its consciousness as a affect produces passions. How this affect dos not demand manifestation, it will allow its thinker a power house of predictive resource. This resource beds into t world, and allows one to understand and re-understand it nature. It allows one a world to understand and to grasp. It greats the ability to comprehend.
Tales of mercenary relatives who were forced to realize their own goodness spin across it. That is it sees or predicts how individuals will be able to step beyond what they had been and remake themselves a new thought time and across exchanges. The paranoid as t is used in the minds of others, as I assume the mind of others thought thinking it, becomes a powerful thinking tool.
But there is a second very different side to this paranoia. On he side f the mutual (and not the dusty world) that is in the manner of silent exchanges, the paranoid looks like a limited. It s the point the mutual breaks down and simply has to accept the secret prison of the soul. That is the point humanity is no longer real beyond. It is the silent enigma of the mind which corrodes away all means and internalizes then and thereby renders affect into passions. The power of this place seems pitched against mutuality. Or at least mutuality is its mere gust, The thing the mind might appear also to be. The thing that needs to respect and reflect this affective individuality. And yet it is not so simple. The mind is not frozen into this pointer. It can echo beyond it is the paranoid itself reaches out to grasp it. That I is the paranoid world of the affect surrenders the dignity of it erroneous position and grabbing the hand of the mutual allows for it and rejoices through it The mutual will then be transformed, and allowed its rights and its place. It will become as a thing beloved in the face of these rights an powers.
Or better the echoes of the mind and the echoes in the world are taken to be affective in their own right. Between them boths runs the world of the expression, that is the engraving of another into my heart, an engraving than allows the other their freedom and myself a mind. This expression hooks up the mutual which it a assumes and the consciousness which operates as in internal expression, a reflective mirror for whatever I am, and makes the two operate together. They become then a powerhouse or productivity. The produce new monstrous off spring of there own.
This fist hobgoblin will then dethrone the mind and make it sing anew and through a different place t ill therefore require a mind to open out of not itself but a world in which once it little perch is assure it actually has considerable open power. Power that needs not the misers grasp to hold it.
Stanza 2; the world of dust
From the outside other side the world of dust is of course the world and carriages and fine dresses, supported by the dusty medium of capital. Hat is I Is a series of unrelated element bound up in a ingle loop of money and made to feel like a life. To be in society is to be have lost a life in a sires of event and the differentiating capital the runs across them/
Everything s therefore pulled down into a single loop of exchanges, with nothing really allowed o be other than this exchange. It becomes or functionary flips as the sole being.
And yet this need to be so. Te dusty world can of course assert its own power and one convience against the world its mage f itself. Who does it need the wealth? Why the unity / it might rewake the past from its myth and make it matter now. It might echo into the past
The world of dust was always the world of where the past is somewhere in some kind of cranny. The past is never lost, it can be re-echoes, and force others to be caught up I that echo and made to behave themselves or move accordingly. The past is then not merely an event fixed in the beyond, it is an animate clarity into which others are caught up and through which they move. Even need not be of all the same time ands the clarity and the reality are one and the same.
Once this point is given something else follows. Dust as it talks of others will allow the difference between itself and those others very great sway. They become then reality. They start to really matter, and become real threads to meaning. The differences between myself and other people are to be allowed and spoken We need not pretend we are the same. We need not pretend even that we can simply understand each other. Maybe we cannot. Ma w never will. Maybe then the echoes and the miseries of being alone and being sealed in ones own mind and the demand of society to make every one dance the same way, only really hold sway if we demand that the difference we feel is some throw the same? May be it simply is not maybe then we need to allow for this lack as we differ, We differ differently and that is enough to be productive in my mind as I look to your. The difference in our difference becomes something to cherish and create from and not something to war against. We speak of how we seething apart, we know and learn in experience we do. We build then a reality n the basis of that knowledge. We revel in such a reality, We live it as our own and through our own. We become therefore powerful in it and across it.
But to do so we will of course have to changed where we understand the value of value. Value need not to be imposed from above. A piffling 200 pounds a year becomes a fortune and 120 pounds becomes enough. The point is that if one of exchanging with this difference the currency is debased and non standard it flow and as it floats the values it find become within every value it fids. Values in a world where one is open to others difference and able to use then to create become a rich hunting ground to make worlds. Little is able to go far further when by definition it includes constellation of difference and otherness.
The world is really different.
This hobgoblin is the one then that ensures that nothing is ever that simple, nothing is ever finished or final until death whisks ones parts way in the exchange. It is therefore the hobgoblin of misery the one that allows a mind its freedom and power.
Stanza 3: money.
Once again from the outside money appear all about value and the demand for wealth. it can be nothing more. I is nothing more Money without quantities power is utterly meaningless. It must be. Money therefore maters in large large amounts. More than that it defines the ay one treats people. As I have money I will therefore look to others with it. As I use other for services I expect the money I give them to define the relationship (and nothing more does so ). It therefore holds a mind in place in defining how one relates to others.
And et lurking in money of course a secret –t eh secret of trust. Money is only valuable and only has function and power as long as it is able to reach onto each of others. Money is therefore merely a ingle and gross name for rather a complex interweb of exchanging mutalities and half echoing thoughts that animate a mind an make it real and vital to ourselves and through ourselves. I makes the reality therefore matter.
he mutuality the point of exchange has at this point two clear pointers of its own. on the one hand it is the power to predict what and where others are and will do a. So as I understand you I know how you will behave and when and why. Know what you are and why you are. I know you. T knowing therefore I become predict o you r nature. This producing is a complex affair. I might predict not base in a enhance as such – that is not based on what the pair of s are sharing. But rather one the empirical experience of your difference. I know then how you behave in certain circumstance, and allow or that. I might then find that creative in myself and echo it onto my own creation (and create othering affects) or not. might wrap it into my own things and way to think, my own position in the mind. Either manner becomes therefore open and possible. I might be me looking at you, or we might be enhancing and creating another beyond us. Either way the point is the same, the mutual opens to a future and makes that future drive that future into reality or perhaps echoes its advent.
On the other hand mutuality makes all value multifaceted what might appear very little will as one examined that that very little operates and pulls in to the world reverse itself and move in the other way. It will then other and re-other itself. It will therefore allow the mind freedoms to escape particularity though what is particular itself. the resources I have the prison walls that bound me become then a pointer of powerful digression, and part in the powers for a mind to escape. The game here is always to do it without brooding and without any bitterness that the stuff has very little. On many therefore devise wealth’s wherever and across wherever and do so to alarming degrees.
This third hobgoblin of the mind is therefore the one that ensures a mind is never simply caught. It has freedoms if only it knows then or realizes them/
The hobgoblin break that loop of being malfunction or forces us into the simple identity. Together then echo a mind into other faces and towards other peoples. They break the unity of one difference, the powers of a single circumstance and the rumour of a social position. Al these element become open and powerful points one can change a mind from and towards. Ones very oppression becomes therefore powerful.