Gloriously Inevitable

I think a lot of times subjective, expressive, free self don't find existence or world as meaningful is that because their Subjectivity, expressivity, freedom wreaks nothing more than meaningless. It's almost a dialectic between the self & world, that forms the anti-thesis (in a phenomenal sense both you & world needs each other to exist, yet that's felt as two opposing force that seems not to be communserate). Therefore a synthesis is formed only when the meaningness of both is put into trial, how am I meaningful to me, the world & in the abstract, how is this world meaningful to the world, to me and in the abstract. The absence of such is that the contemporary selves frustrates me a lot.

Everytime I explore & immerse in humanity's vanity. It does nothing but appeal to my confirmation bias, it validates my utter misanthropy. Look I ain't crest-jewel which humanity had produced, which would give me a seperate vantage point to pass a judgment. It's with this embodied humanity of ours, I wonder how performatively stupid, outright innocuously dismissively stupid, self assuredly absurdly wrong and smartlessly grifting one is capable of doing. Meaning is through which the world reveals itself to me in its own profoundities, even in matters like aesthetics & coloured art (often both being high culture or posh) where I'm structurally disabled to apprehend the meaning behind them, yet somewhere or other the very persistent structure invites on a reflection of the object's or event's meaning & to apprehend what is deeply to be purported even if one may lack the taste to feel that so. And yet the world of humanity that is present to me & in which I can mildly yet enthusiastically participate, I couldn't resist but be utterly hopeless to be able to find any resemblance of higher meaning. All that I see around is meaningless, to a guy to whom world appears and present itself only through meaning, living in a meaningless world at times feel meaningless, even though there's also meaningness of me cognising humanity's meaningless existence. Everytime I encounter a person as meaningless as I am, and me still having meaningness in having that meaningless, I wonder where & when the journey ever began and where & when the jouney was to even end. All that is the persistence of chaos and the simulation of chos of persistence. That's the social reality that has meandered through my mind as I think I speak. There's definitely some meaningless blabbering in such charade having meaningness, that's what humanity when we immerse and explore deeply by feeling increasingly that was always unfelt and not able to even that wasn't even unfelt. All the felt and unfelt the participation of humanity in an individual had rendered him as of writing this thought that appeared in my consciousness through meaningless meaningness. A playful colour of words with what you make of grammatical objects or meaningful events or what you mean or gram. Who cares, I'm misanthrope, live with this exhibition of misanthropy & Laying above the plane. Despite I'm not free of, infact the testament, embodiment, examplar, example of the vanity of the collectivity of the entire humanity, so are the grammatical objects & events that went by constitutes that vanity. That was that was thought and said, treat it as unfolding of journey to be followed. That shall be absurd and arbitrary stop for you to reread.

If to look at our historical consciousness from progress of 3 distinct absolutes - truth, value and freedom (They aren't reducible to 1 absolute, they're alternates). Then I think the absolute-subject relation, which accounts for our individuality as-such-&-as-singular, seems to have regressed quite a lot on any his-storical timeline or geography you buy into. You don't have truth not because it's not out there, but because it had become approximately impossible to know contentful objects for ordinary subjectivities. You don't have freedom, not because something doesn't give freedom, but it had become approximately impossible to will certainties decisively for ordinary subjectivities. You don't have value, not because better given values aren't promoted but because it had become approximately impossible to feel the exclaimed affectively for ordinary subjectivities. Those who preceeded us had scarcity as such unembodied, but yet abundance of to be known, felt & willed in concrete embodiment of all 3. Ancients were correct on this. It's quite ridiculous to judge & critique embodied Subjects not from standpoint of embodied Subjectivity but an unembodied abstraction that floats a-his-storically. The dialectic is profound. The progress in universal abstracts with its negation of regress in concrete embodiment is ubiquitous. The historical consciousness is verily of a decline.

True passions with deepness of heart & intellect in something is often contagious, something that is more easy to learn and mimick as a skilled habbit then the dry scholastic intellectualism that demands almost like a yogika vibhuti to bhi ekagra on subject to even learn & acquire that habbit of thought less quickly & swiftly.

Carl Schmitt and the discourse on Civilization Deliberation on consequences of Swayambodha-Shatrubodha frame. https://open.substack.com/pub/inevitablefreak/p/carl-schmitt-and-the-discourse-on My thoughts on the discourse spread by Hindu civilisationalist. It's somewhat niche because it presumes that readers already have a background knowledge plus it's probably my first political argument that is also not completely partisan because the thrust of the article is more conceptual than let's say putting fingers at a partisan issue. Despite my personality to be vocal on political matters as many know me for, I nonetheless refrain it affecting my writing or something at all, I'm not really interested in my creativity hampered by my politics, even this article itself is somewhat at the level of concepts than say taking an explicit position on a partisan issue.

Pure & absolute value comes when value becomes the object & action of evaluation itself on consequent reflective feeling during process of knowing object & acting will itself. The object & act in nature is different from value, the value in nature isn't different from the object and act. & So our experience of value-content is independent of object and act in world, the content of act & object isn't experienced independent of the values one inevitably feels. And so in aesthetics while the tragedy isn't felt seperately from relish, the relish is seperately felt so from the tragedy, even though the tragedy doesn't cease to be felt, while the relish gets purer reflectively. Even though in performing or spectating tragedy-content is distinguished from relish, the relish-content isn't distinguished from tragedy. & so both the artist & the audience during aesthetic experience do feel relish in tragedy & the tragedy don't cease to be felt. had there been no relish how could one feel tragedy commonly of the witnessing & the witnessed in the first place. & That relish feeling gets purer on consecutive reflection, as we're the characters witnessing & witnessed & so there is indeed relish to be found in our tragedy-felt if we play our roles well, during the performance. Life is indeed such an artistic improvisation sequence for us characters that we perform. & The characters are we as upon recognition of it would help us feel relish in tragedy of our life, guiding us as what the character ought to do as anyone would. The characters of the improvising artistic performance, that comes into life during it, don't write their character. The character is felt given while performing/spectating & the artist plays it. So is in a way similar for audience during unscripted performances, the show must go on & both the audience & artist is to do their job. Such is the life, we're characters of it & to recognise it as such is to excel at, it demands us to be artists of our life. It's precisely the relish in tragedy in performing by artist & experiencing by audience. If sense is made of our meaningless life, then we're to be good artist, as a matter of one's ego, improvising our part or role in it as best we can.

Someone asked me once upon noticing my seriousness whether I had a breakup or heartbreak (many obviously know it's not possible, as many know my status) to which I romantically responded - I fell in love with life, but she rejected me unfortunately and my proposal as my luck would have it as she didn't entertain me. Now I'm living in the fantasy that I'm actually living with my life. In a delusion of hope that she'll someday love me even though she had absolutely divorced herself from me, in a way, thar leaves no chance to do so; assuming all things stay as they are - ahh often such movements becoming the site of romantic creativity whereas the occasion becomes subordinated to subjective.

Those who seek the company of people in desperation, because they've failed so far or those before encountered weren’t worth for, keeps on seeking the company because that is all they had verily learnt. Because as the coalition of willing people reveal themselves to such seekers, the cognitive dissonance & incompetence is so real that the impressioned mind couldn't understand what to make up of its strong isolating dispositions the seeker thus acquired. The ‘other’ and being with the other is qualitatively different experience & demands an entirely radical orientation to go on for long term in synchronisation. And so Does many here & now seeking to connect & seeking to know end up losing those ‘others’ who encountered our petty seekers. This is verily I see here & now in the people who had so been seeking.Thus the cycle of seeking continues, with increasing remorse and regret this time; one had then desperately unleashed himself onto the part of hollowness that the seeking shall bring into or outof being.

Competing ownership claims (Part 1): The framework laid Inquiry into the conceptual significance and true nature of transformation for capitalist and labor. https://open.substack.com/pub/inevitablefreak/p/competing-ownership-claims-the-framework

Ok folks here's the deal. Almost a weak ago I found myself spiritually tired and I felt it. It wasn't a physical fatigue or a mental fatigue but almost an spiritual fatigue as if the spirit within me, trying to carry me, had just told I can't take it anymore. Either I do something physically great or I grant myself a social achievement so that my spirit would rejuvenate to give itself new avenues to manifest. 24th may was day I seriously and legit felt like the worst I ever felt on a day, the feeling about the day itself was so ridiculously bad I can't tell, you understand that you're feeling bad about your own self and something with the day. I don't remember when was the last time I felt that bad about myself, because in general I keep my spirits usually up. But by God it felt as if my spirit itself bad about my situation. There was not much extraordinary change in my life or routine, but it was just what it was. Well some silver lining, using this urge to share as a spring board I'm trying to bridge the gap of writing as I've not really written on retrospective & observative themes for ridiculously long time. I look forward to resume it. Maybe my spirit would feel some spirited by meeting n being validated by you. I kinda don't regret telling it in a street style of language.

Some folks just keep my GC active. Often feel ain't I dreaming!

Woh khwab Jo sach na tha woh sach ho chala hai Jise tum jhuth ki buniyadon me piroya karte the Woh Aaj sach ki imarat ban chuka hai Woh khwab us wahab me Jo uss vakht bahe Ki Aaj jakar hum sochkar kahe bhi toh kya kahe Eisa Jaan padhta hai ki Dil lekar pehle…

Woh khwab Jo sach na tha woh sach ho chala hai Jise tum jhuth ki buniyadon me piroya karte the Woh Aaj sach ki imarat ban chuka hai Woh khwab us wahab me Jo uss vakht bahe Ki Aaj jakar hum sochkar kahe bhi toh kya kahe Eisa Jaan padhta hai ki Dil lekar pehle woh humse Woh Ab dhokebaazi si kar gujar gaye hai humse. Un halfazo aur bhavanaon ke samundar ke woh din purane Ek jhatke se chinn bhinn kardiye hai tune O Sanam re. Atit ka seesha tha O janam, Jo Tut ke padha hai

Rethinking Political Theorising - An Amateur's attempt Highly Simplified Reflections on the basic schemas of political thinking https://open.substack.com/pub/inevitablefreak/p/rethinking-political-theorising-an?r Was pondering on something, so ended up writing on it in 3 sittings.

Read the following with this song beating in background https://t.me/inevitablefreak/44?comment=2386 To the object of feeling of admiration & bliss for which we describe via our words & utterances - honey like sweetness to flow swiftly that we impart here - is the beauty are we the subject of being caught gazing normally. Or maybe that which syrup seeks to affect its objects is coming less out of our inner truer appreciation and coming actually more out of your beastly past that has just caught to be the emotive force arising owing to the experience. Or that those fleeting & uncoordinated fragments of the motors physical or mental that speaks of the retardation inherent in human nature that is being expressed behind the mask of what that feels & sounds so good & happy. Would be that the vanity, human like, that of a drunkard, a high, the intoxicated, the illusioned through which is expressed this flowing creativity of either the animalising flattery or of genuinely profound pretty pretty poetic ingenuities. Maybe it's just a trigger where the experience itself was meant to be most of a visual hallucinations, of even the mundane of the natural landscape, that explains that maybe that's not so beasty of our response but the response of a bliss, admiration, beauty of the vividly perfect visual hallucinations greater than the dream giving the perfectly poetry like descriptions & tributes of flowery words to its objects just like naturally flowing from an intoxicated & drunk creative in a penning like activity or recitations, would that not cause the impulses, those strong so subjective emotive secretions of those felt, that the state herein fragmented is the description of a completely fake hormonal like happiness & joy. Thus the subject, referring to what was behind, henceforth was said in the meandering & convoluted blabberings in the difficulty read & written prose of the wordceller in that which came before.

Today I realised that Google actually deleted my 65 poetries folder from Google Drive. Sighs. 5 years of collection just vanished in a time.

Our normal and default state is actually the dream state of an abstraction towards the life in general, removed from the waking state of the concretes that is the hallmark of things all in life out there. Unless exposed to act on tasks, one can't begin thinking along those lines.

An identity is a social identity by default. Just because you think of yourself identifying as an apple, doesn't make the case of you being identified as apple. What's your Dharma, as cognised by others, isn't your choice unless you're able to fundamentally change collective cognition. Noone in their right mind is interested in cognising the dharminta in you (i.e you being a Dharmin), it is by your Dharma one cognises you in their minds. And it's precisely your Dharmata as cognised by others or in other's mind which is your social identity and thus it is defaulthood of your identity of personhood. The causal cognitive factor is the most important. Since two cognitions, embedded in two different individuals each, don't directly communicate by coming into contact, just like your mind is not in contact with their mind. So your mind inheres only in your cognitions, not in other's cognition, but for some odd reason you want their minds to inhere in your cognition, which is absurd, aren't the 2 minds inhered by differentiators/distinctness (in common English parlance - inherently distinct/different)?. So your subjective cognition, of your choice of identification, doesn't change anything in intersubjective cognition, yourself in your mind isn't distributed to every mind by your will. If you wish to identify with the identity you wish to be identified with from others as well as yourself Then focus on your dharmata (Dharma possessed by you) by your cognisable tropes & actions as effects, only efforted manifestation will cause intersubjective cognition about yours in others' minds. Just as an apple is objectively cognised in our mind by its small form or red colour etc, and for any other colour or form or taste, this objective cognition (and its access to our mind) be blocked, so do the identity changes as such. So is the case with self-reflexive identities (dasein) which are thus social identities in nature in our minds. Which, dharminta delimited by you is determinant of that, dharmata delimited by you & which, dharmata delimited by you is determinant of that, dharminta delimited by you. The mutual determination is intersubjectively cognised in one's or othere's mind, The dharma-dharmin complex is precisely your Identity. Dharyate iti Dharma. Dharma is that which sustains or upholds. & dharmin is which is sustained & upheld, but it's also dharmin the upholder & sustainer of Dharma in your mind by cognition (dharmin - appleness of apple, Dharma - redness of red). That which occurs there/then is Dharma, the locus there/then the dharmin. After the metaphysical relationship is understood so in the concrete unless the cognitive process changes effect in others' minds, (as I told how it'll happen) your identity for you as well as others won't change Be it via its self-reflexivity or its sociality. Bring in the effect, which is your identity. The navya nyaya way shall help you as a dharmin to think identity more seriously than mere personal mental assertion which doesn't change how other mentality ascribes you as you, yourself as yourself. Noone is cognising what's in your mind, it is you want a particular cognition in their mind. This causal & effective notion of identity is far more precise than the free floater notion of identity commonly understood. Lil more tidbits. Mind (Manas), disposition/impression (both samskaras) & their interaction & conjugation with cognition or memories is also important for resultant effects both subjectively & intersubjectively. But that's another complexity, I'll refrain myself from thinking in this complex terrain, & leave at a simplified idea. The dharmin of you remains hidden so us your identity to you. Just like how cognition of other cognition (already in our minds) is possible, but the same cognition itself is never cognised (by the mind directly). So cognition of dharmin in identity only inside your mind isn't cognised by others but only inferred by the resultant effects of prior cognition in their minds, induced by your manifested tropes and actions. ItI

It seems People falling for counter-outraging over retarded outrages are really retarded. What the hell is wrong with this people, I don't understand how could they take internetised blabbering of random blokes always being away from rest of the society too seriously to see such attitudes of theirs as worth putting your slight attention towards in social matters, to signal your righteous stand over the wrongeous rages. What a joke! ItI