Of Power and Good & EvilOf Power and Good & EvilOf Power and Good & EvilThere was never something so desirable than want before man existed. I should rephrase; there was never anything so wrong as the desirable man before he existed. Desire itself was and is the key to living a life. Necessity was not and is not and it will be shown that it is the key to only existing. Desire and want is a form not of existence but of living from existence, whereas man cannot be debased any more than his mere existence. There is existence of things and that is the start of everything or the base for everything. There are plants and flowers and animals as voracious as human beings who exist but furthermore they live with their desires. The necessity of one thing is alongside the start of existence. Necessity is, yet, somehow something of difference amongst others, because what is necessary for one living thing is not necessary for another. This necessity or necessities do not go beyond the nature of that being, so necessity is thus proven again to be alongside existence. When necessity differs amongst us and it does truly, as can be seen by the necessity for water of human thirst as not being the same necessity as the water well, nor is fire’s necessity of oxygen the same as the tree’s necessity of carbon dioxide, the idea of necessity is not singular. There is no other form other than the fact that necessity means what is needed. So, then it must be true, that necessity is in fact interpretation and nothing more than that.
The idea of necessity is a matter of perspective and an idea which is its only relation to desire. Desire is an innate feature of any living being. Any living thing desires something in some language and in some way, that maybe we as humans do not understand, but this is true. Now the argument may be that desire does not come naturally, and that its arousal is from the purpose of mind and conscience, which may be true. If I did not think that i wanted something, would I still want it? There is a point of interesting coalescing now with the mind, body, and soul and the process of desire within the three cells should be explained as much as it should be. The mind would think of a singular thought describing emotion. This is under the assumption of singularity within the mind and emotion, but dualistically, the mind would be affected by the emotional ‘thought’ and then the message would be inscribed. As the action of this message for desire takes place, there is also a calling of the body. There are some things the body needs and there is a thin line between the mind and body in terms of what the body needs and what the body wants. The body is not a thinking thing, but there are actions within the anatomy of the human body, for example, such as the involuntary action of the esophagus that the body does on its own. Then there is a desire for food, and this is called hunger, but hunger is in fact a necessity of energy which would mean that the mind affects the body in so much as the brain controls the body. Although, I believe it can be generally stated that the body always wants to be good in some sense, and there are things such as white blood or red blood cells that operate on the body’s behalf and can be seen in the blood-brain barrier as being separate from the brain and the nervous system. The brain controls emotion and the mind affects the brain as much as our perception of the world, which is the great difference. As the mind holds the key for desire, there is a point where the body is forced upon the mind to take under this desire and is controlled physically by the mind and/or brain. The only question now is if this desire or this message is of good or of bad, and it is commonly associated in this world, on a sidenote, that what is necessary is in fact not bad but not exactly viewed upon or questioned about its goodness or how good this necessity is.
There is some principle of desire, where something always seems to be first sacrificed as something is gained second. This loss is not really of material, but it is of the soul. The soul was born with tragedy and comedy, with desires and pain and disappointment but these can be explained to a certain point I believe. The soul is of immaterial, so anything else I say of the subject may be immorally untruthful and horribly extrapolated by my mind and conceptions. It is impossible to be able to show the world the soul for what it truly was. The soul in this ensuing example can be imagined as some image or picture. This exact picture cannot be shown to the world for it only exists within a body or mind with more depth, and so there is a question of transference. The soul, or this picture, or this picture being as a picture or this soul being as a soul has a perk or attribute which I believe to be a gift to the world; this soul can be imitated. Imitation is transference, and
The Soul
All things have an attribute
or you may be able to think so, but you must suppose that it are other things too, i.e. that they are merely objects, which are not things themselves. You may make up the same image, but that it can only be considered as something else, but that it can only be thought by another inasmuch as something is merely something, of which you might think the same thing as the same thing. The soul then as, that if there is something, like a dream, this thing does not exist, I believe there is a cause in the soul and a cause in the body, and if that cause was in a body as it is from the beginning of time and which you do not think for your own sake, I believe it in the soul. The soul also is not only that which is not real, I believe this is what is physical, but that it is the same thing in all things, and therefore this is all. What I must say, then, is that the soul is a composite concept, or a composite picture, or all things within it.
The soul does not appear to be a single matter, but rather that the matter is all things belonging to a great body or soul which is all matter. This is what I say about the soul. Of all the objects the soul is most of all the objects, and also most of all things which appear to be things from a soul. It appears, then, to be two souls, one of which is an eye and one of them is a mouth (or mouth-worship). The soul says that the eye and the mouth are one and the same, and that this part is of which the mouth and the eyes are the same, and that thus the eye and the mouth are three. This in turn says on which aspect of the head the head is represented. From the eyes the head is of the different parts of the head which are to be understood as seeing and hearing. The nose of the creature is the head of some part of the body, and the neck is the head of some part of the body; the eyes and the nose of the animal are the eyes being of the different parts of the same part, these being all of the heads. This is which explains my belief in the soul.
From the eyes a lot of things appear to be made up as being at first simple things, and which then become complex. But here was the problem to be solved.
The Eyes
Here I have said that an eye is a matter in a soul. A soul is a whole world divided into parts, so the body may be divided into a part of the eye, and parts of it may be split into various parts. The whole matter is a soul which has a thing called the face which is in the eye. Then the face is divided into three parts; one of the parts is the eye, the other two are the nostrils and the lips. The whole body may be divided into four parts, and for each of these an eye (face) of the person makes up. Then the eye is divided into parts which are divided. The third eye gives shape to the eye. Then the mouth is divided into parts of the mouth which are of the body. Then the nose and the mouth are divided into sections, and for each of these an eye is made of the body from the point of view of the face. Each part of the body is divided into four parts, and for each of these an eye is made of the body.
Now for you see the eye is the first part and it should be divided into four parts. After this each part of it is divided into four parts.