Me in You.

This is a surprisingly difficult question, as it almost always gets caught up by the problem of your reaction to your image of a me. I am therefore lost in the love and loathing you have for the image. And yet there is a real sense where our realties are more real to others that they are to ourselves. Tee is  sense in which our realties are real in that they grow and alter in another mind. The me in you, the you thinking about what I am is therefore not the negative rejection – it is now the running away from me you do. it is rather tat fungus that spreads into our mind, coming no doubt from me, a fungus that then spreads across your thoughts, gently influencing them. Or better it s those bit of yourself or your head that you detail to think as you think I think. These ideas then that become a  mythic moment, a point to invert of cohere with – a pointer in which a truth is caught.

The me in you is therefore a positive force. It is something which of itself grows as mutuality’s an affects do. I is hard to reject or cut back. It is there.

This being there might be said to have four different phases of moments.

Phase one: The stuff of myths – or the question for a hero: Or the me into many.

At the most basic level a me- is to you a benevolence t powerful force. This force is not something anyone sees or really directly feels. The whirl is world around, and altered, and yet what is doing the changing remains blind to us all. There are forces (fir good) out there doing their stuff, hanging thee world. This change comes in the hands of against you suddenly have new life bred into them, by it – they suddenly then start o work hard and real in the interested of this hidden force. The force as a Go or a father intervenes and makes this a right. Evil is disjointed and good seeps in. The world becomes simple in the gauzy gaze of this agency for good- this kind force.

A force that is of course utterly literary. T have a force as such s to be within a book That is it is to be within a fiction – to be off action/. One is therefore caught up in thinking oneself part in a story-  a part that is rescued by some hero with their money and their white chargers. Who has not wondered where such heroes are-/ Or looked in the actions of other for a redemptive agency that those others many or may not will (thy usually do not or it they do they are not the only ones driving the redeeming forces onwards). To stir what we are, is to loo in other look elsewhere from ourselves.

The look into the other to challenge our nature is therefore o look to be utterly different. But where of course does one find that difference from? How dies it itself differ in nature and power?

What is the difference different from perception? Hume would say at this point that his is really the wrong question. It is different because it lies loser to perception, and further from imagination. It leis therefore within and across the domain of pure vivacity. The helpful hooking self than allows reality to blossom within all the dark imaging of the mind. The helpful looking soul which passions then use for their own purposes an powers to make a world our own.

Perhaps then his othering power, this mutuality’s in the active conjunction or confusion in our minds of passion and vivacity. It ability to arrange and rearrange the world is firmly that of vivacity-  but its direction, its being gathered into a place is than of passion. We feel then there is a real force somewhere, radiating our, making things different (call it fate call it luck). This force, this powerhouse of activity is what will take up our lives from the outside and overdoing our passions, and flanking those ad ones that grip at us, make a world a different place.

Or to put it otherwise, vivacity is very difficult to grasp. It power within me always lent to something else and through the other. It s therefore always easy to personify itself effect as a force (a passion) is as fortune or God tumbles into the mind helping it along. It is therefore always better to have an exiting category, of hero and look for placements into it. These placements then become the vivacity of our mind.  They give its freedom, and yet do so in angling that freedom towards us. The worlds reality becomes then the passionate realty of something acting in us (and not the dispersive agency it actually is in our minds). The other ,makes reality benevolent therefore. They is us, the me in you, is the force that makes the world’s ability to shift a positive thing.

Mythic indeed, but often the only way to understand vivacity and changes that it is possible (under any circumstance).

Phase two. The occasions or how I make you fee and what you do about it; Me to you in the singular voice.

To loo on another fortune an be allowed to share in it, is a bitter pride. One want the stuff, one wants o use I so much, and yet it belongs elsewhere. All one owns is therefore borrowed.  Is never enough, and never really ones own. t I always another. On therefore feels ownership only in remembering another, and acidity enters in. Every help, every pleasing thing is also an insult, as it is also not ones one, The material scaffold of a life becomes then also an acerbic insult – a point one is held up and yet distanced from.

At the same time of course the pride and the rules of pride, of use are everywhere, scheming here and scheming there. I does not really matter if one has no rights just so long as one pretends one does. Or better do so long as one can take up the prides one is giving, the what one is being given and use them. Another power another prestige is therefore clothes to borrow. One own relationship might be so very difficult but that dos not mean that one cannot speak warmly about it. As one enters into it, a s one pretends that one is  part of it, ant one moves then closer to it, and becomes its sister, then one becomes proud in oneself, one pretends it is all ones own.

The pole of bitter a bitter upstream (this is only lent to a me) an the proud downstream I can pretend or a leas take on this prestige of ownership) traduce many relationships. Together  find you difficult, but my eye are watching and when you are gone I will good mouth you in private, and bask in the reflected glory.

And yet such relations need two further ingredients.

On the one hand they require memories and occasion. This might sound daff – of course one needs o remember such event. And yet this memory is not straightforward. He point of it lie not in he simple memory of  me in you. That b itself will be too complex and too twisted to remember. What rather one needs are occasions – both real and ‘remembered’ in which one can bask in the power.

That is one needs to member times to tell others, great stories that allow the warmth of that others light to back one nature (and spill into yet others). Or better even than stories are visit That is neat little performance pieces where that myth Me  you want to show off does there turn or at leas has possession to boast about. You and another look then at properties a me has, and revel in the ones you want t show of, to another.

This other, this willing stooge is of course the other part of the process, To allow the bitter-pride into a mind, one always needs a person caught between the bitterness and the pride-  unable to respond to either. This unfortunate is all too other wrapped n the bitterness. That is they are forced to be the reason or at least be caught u in the reasons why you are not as successful as you might choose. They if not responsible (they never are) are somehow taken to embody the failure. Hey are not the reasons, but their whipping boy. They are therefore made to feel the oddity of your position, And yet in that oddness they are also made to feel your own special ness because you know of me. They might have your bitterness but then through our they have or receive my power. they are therefore conjoined in bitterness and through power; and have forced always to contend with both.

You on the other hand get an individual who is at once audience to confirm your bitterness  but also a willing witness to your own pride. That is the person who says the right things and does the right things-  the person to be proud a, an who toadies back. The willing victim 9who can once they have paid this price go and make the same move to others).

This last remark of course registers that there are great freight trains of feelings and its responses. That is there are hooked u together whole linked relations of pride and bitterness, where what is proud and what is bitter is arranged in neat cells and shunted down the line in a massive pyramid scheme.

The story might change and will develop, but the basic role of listener (and so humbles one) and the proud one who instructs remains.

What else in a sense is class room teaching? How could it be anything else. The little blighter need to be first put in the place (and what better agency that ones own bitterness o do that) – and then lifted out of that place by being shown a different, and possibly better world. The power of the teach is therefore to make any others enforced humbleness as place to learn about or receive the world from.

Phase three: the stuff of legend or I have heard about for: Me in you singular.

What if you have heard all about me? What is I have been living in your feeling already, and you in mine/ What then? What we ninnies have done is normal enough/ Each has allowed a stranger a word picture, an image a tale to become important to us. We have therefore over hauled our memories you and me to allow for each other – to explain it to the other. We feel so well we know one another. We feel we are friends. And yet of course we do not know each other. We know only the know the story and our feeling about the story. We breed in this friendship then a monster. Something which shares a part of our past or better expresses an element of what we have undergone even as also says something about our own past.

They is we have breed monster we can really talk to-  monster we can really share.

And yet the position of these monsters, what they are and what they can achieves never clear-  well not to you meets them.

But then how can one meet a monster? How does one allow for the fact that one does not really know them and yet one feels o very close to them?

There s only one real answer- we need t be monsters for each other and continue the monster hood

That is we need to enter our relationship genuinely in the mythic, and thought he wrong place, in the wrong place. In entering into this relationship excessively friendly we risk much of course. We might genuinely become a figure of hate or fear of each other as the negative rips open everything we had thought. We risk much then in this gamble. It is a real one. The story we tell ere is then a genuinely brave one. We both need to be a part of this.

Or to be less gloomy – as ever there is a win game here. The problem is hat one needs not to understand that win game ads something I or you own. we need then to make an issue of our monster hood to each other- our collective over closeness.

We need therefore to rehearse also at this point were we have used the other, and yet what they cannot know. That I we need  sate a least in passing the pointers we have though of the other (and yet which they cannot comprehend), and we need to exchange news, tell a little of the last, open up the others monster hood to at least our feelings for them as we have these memories.

O to put it other ways I is of course impossible to actually share pasts with an other who was not their. It is surprisingly easy thought o let another into ones memory (what would they have done how would they have acted is an easy question). Ad it is possible then to use the worlds one builds from the answers as a point of friendship. I can show Better not to tell, monsters fall apart when they are analysed too much) how I used you, and you can approve. The join approval will then become a mere extra dimension to our friendship.

The reality they of our presence for each other can it handles with care enrich our feelings of knowing one another. And yet in doing so of course we wrong foot each other – and this in three ways.

At my darkest times, the ones I have just shared with you (and you wit me0 you wee not their, only the subsequent though of you was their. To pool this pas s therefore to strangely enrich it (and enrich us). That thought of your reaction overhangs hat dark past, and your approval of my reactions your reaction, makes it somehow precious and meaningful. What has happened to us, the hours and sadness need not be quite so sad.

But also our basic approval of each other makes us of course unlike anyone else to anyone else. We react to each other as stranger friends. We do not therefore react predictably at all. There are no rules,. We are caught their in the exultation of a friendship which does not balk or react as we world predict. A friendship that is therefore endlessly enrich in the encounter.

Finally this is a friendship which an clearly re-throw other myths we have. To have one myth a living reality is enough others, with there Him and their themes will pass away.

To meet a mythic monster- the monster one bred in ones mind to make things better, is then a rich, and yet difficult undertaking. The risk of course is that the monster hood are incompatible, the joy is that they are not.

To meet a monster is therefore to have a friendship to re-throw a past with; a loving place indeed.

Phase four: MRF. Or me in you (plural)

What s the me that you will present to everyone else? This formal me, the one that a parent might parade around and tell of, is a strange beast. On the one hand one cannot respond to this me in you at all. As you formed it I was hardly aware of what you were doing. I was merely knowing you were going to have to do something like this – as it is your wont. I therefore watch you carefully as you said next to nothing and drunk my wine. And yet in those action, in the glances in the not really said there was always so much-  so many words. Or at least what was said was public approval (how can that be said at all). O perhaps at least acceptance. I might then have buggered you off, and yet the image that you are going to propagate of a me is not the negative one of a lack of duty.  It is rather a positive one. Y in looking at me think that you have not done that badly. I better you might have done so much worse.

The pride then grows in the looking, and in the drinking of the wine. Not of course a pride you can share. You cannot ever tell me how much I might or might not matter to a you. But then why should you?

How can you. That is of you to share with others, the me you boast of or at least tell of. Why do I need to know of it?

All I really need is to se tat it is there, that you have something akin to  pride and that ought to be enough.

Which is portably just as well, as you cannot say it…!