R.I.P. is exacting and explicit in its call to insight and in its deep concern for life and for the troubles to which the human being succumbs.
The R.I.P. cuts through foible and pretense and defines and affirms a very special First Voice: the First Voice that Mr. Beyor describes in detail. First Voice refuses the indignity of compromise. First Voice is our voice of excellence and it is a voice that is inherent within us all, available to serve the one gentle creature that is man and woman.
Marsha Faizi
I. THE R.I.P.
I
THE R.I.P.
Reciprocity in Paradox
For now we see through a glass,
darkly but then face to face: now I
know in part; but then I shall know
even as also I am known.
—I Corinthians 13:1
THROUGH DEDUCTIVE THOUGHT, we may find much brighter elements in the mind than mere terminology thrown into the dross of our usual circumscribed factory think processing. By subtraction of such ready-made and archetypal factory-assembled thought, we may be able to grasp a truth that is of a far more wistful insight into self: a truth that is not truth at all but light into ethereal light that is the path of the mind and the body as one working and harmonious constant.
Our lives are given over to meaningless pursuit and futile chases after artificial dreams that we vaguely distinguish, through the fog of reason, as our desires. We hold to our desires as signposts to ultimate truths that we fervently agree to and enact as systems of faith based on systems of belief, never questioning our quick changes from one set of beliefs to another, always sustaining our flip-flop values. Beyond our want to believe and beyond our imaginations, we never feel the stillness of the self within us—that part that has no need to chase and pursue nor to prove and defend. Indeed, we readily and by the act of what we proudly name our free will, give the self over to circumstances of proscribed duty: maelstroms of gross habit, however tedious we find them, however mundane and however full of suffering. With no question asked and without the slightest utter of objection, we surrender and reject what is most inviting in favor of matters that are much less. We are prostrate before our own burden and pain.
If we want to know, before it is too late, that what we see and hear and taste and smell and feel is real, then it must be through the realization of all sensory dimensions minutely interrogated, shaped clearly by the mind, correlated by the perceptive devices natural to the human body and in unison with that which is felt and known and that which is thought and doubted. Remembering is a function. Remembering is not thinking.
Such is the fold of the R.I.P. in the human fabric and this is the crux for topics of understanding, of perspectives, of passing things, transformations, value-to-value comparisons, and dialectical approaches to several novel concepts: paradox reasoning, provoker function, impasse agreement and, the solution, impassionment of the senses.
If logic is a method of ideal thought that is researched by introspection, observation, deduction, induction, hypothesis and analysis, then even these finely digested thought processes, within the glossy frameworks of implanted labels and symbolic meanings, should support active understanding of the piecemeal successions and lessons in trade for how many subscriptions, for how many ideas, in a steady, progressive stream of thought without bounds. Logic is referenced to this sort of progression only and not as a reference for use. Principles of conduct are applied to the progression of ethics. Principles of social organization are applied to politics. Reality in light of made reality is the method of metaphysics. The science and study of the mind is the category of psychology and philosophy. The method of entertaining existing knowledge is the contrived progression of epistemology.
Beyond such points of mental progression as these, there is the clear pleasure of reading into a finite self the tangible beauty that unfolds of itself as it is stroked and touched, decoded and released. Such unraveling of the progression of intention and decoding of the self in reason—for the release of feeling beyond reason—is impassionment. This is a step outside future past and into the being of now.
This discourse is meant to serve as a learning experience and it is not meant to enhance any already patronized and sanctified genre of thought; nor is it concerned with the catering to nor the glorification of a particular art nor adherence to any psychological, philosophical or political tracts.
The philosophical self was once a thing to be cherished, fully capable of setting forth a being of both rationality and feeling—one that could touch the essence of itself, that was filled with unending want to see and to touch and to know what it is, exactly, that encounters it, at any given moment, with stimulus received.
We are eternally pupils of nature and of the intrinsic self being that pushes us, through feeling, to the brink of reason and to the edge of desire.
We have created a fast-moving background and a merry-go-round in ersatz momentum. We are pulled into the spinning vortex where even the speed of sound is not fast enough, though we miss the point that, no matter where we look or where we turn, we cannot know how fast is the quickening blur. Indeed, it is hard to know the speed of sound when we so harken to it and are pulled by it; when we are lead by speed and propelled; when we are both bolstered and rent.
As we seek to detach from self many layers of what seems, at first, a mystery—and later is found to be masquerade—we discharge a variety of symbols, terms and meanings. As we penetrate closer to the self essence to feel, we passively connect with more codes and signs that are sensually enhanced or contained in internal messages turned over to passive memory for need with any subtle or sensitive use. Such intimately personal encoded messages make up recondite spheres of thin impulses and expose the precarious irritability of the raw synapses of self. This is the fine netting of human neuron to human neuron that defines us, holds us within boundaries of diminished transparencies, and holds the inverted reflection of self. How hollow is life trapped within only a singular reflection!
Encoded devices cast shadow over all that is inherently rich in the human being and make plain the drabness of pre-meant values handed down. We exist in the shadow of descendent belief. Our world is manmade and handed down, but the being inside—the creature—is original and new. None of us fit well inside a world that is made and passed on through belief and obedience.
We have two very distinct information processing realities that overlap one another but are divided. The one division is of an active and focused mind of word implants that presage future past and are aligned with knowledge: the symbolic representation of bought tags to replace what we once held uncategorically and within human context.
The other side is a passively diffuse and probing mind that is willing to endure, even in the blindness of impasse in last reason, anything for awareness of the self that sees and knows the being of now. The rational root of thinking is revealed when all barriers to the passive mind are removed and deductive choice can deliver, intact, the images and emotion that are not merely a part of what is known by label and name but that which is, temporally, unknown.
Background knowledge is not the failsafe for genius nor is genius the arbiter of knowledge. Symbolic knowledge engages only background to manipulate and use. Both knowledge and genius are symbolic truths and both are conditional on reason. Knowledge is a symbolic instrument and genius is a symbolic myth. Ignorance is neither instrumental nor mythical but is solid.
Paradox,
