Dailies V

401. 'Why hast thou forsaken me?' The reality cannot

402. Salvation did not rest on a possibility but on the
category of possibility.

403. God's will and an indeterminate future: A concept of God
unrelated to the course of events has no power to console or

404. Nihilism is at best a possibility.

405. We address ourselves to the pain. As the crucifix, and
Christians, to the bewilderment of Buddhists, that they
worship a man being tortured.

406. In every extremity, temporally: We cannot say it is
happening. We cannot say it is real. We cannot say it is
evil, nor that futures cannot heal.

407. Ecstasy is blind.

408. Traditionally, mythologically, only gods have had power
to bend time.

409. The power is philosophical, in the realm of ideas.

410. Kierkegaard: Intelligence scales the reality, for a
broader view, than the conspicuous presence.

411. Scepticism describes a temporal logic, in the extreme

412. Not beauty, the highest level of generality, divinity,
answers the remotest pain.

413. Silent to death, beauty is not divinity.

414. The logic of generality: The dyadic is non-redemptive,
I-It or I-Thou.

415. Redemption is more than an embrace.

416. It is the logic of futures, significance of time.

417. And so: It is everything.

418. A form of life, its claims: Is it consistent with life
in time, what we know? If not, it is a show.

419. Dread: If death is not extinction, we will have made
ourselves miserable for nothing. We will have wasted our
lives. Presumptively.

420. Happiness is self-sufficient but for the vacuity, and
latent dread.

421. 'Where there is mystery, there is Zen.' Sceptically, as
Montaigne's 'What do I know?'

422. Every thought we have presumes all future time. And so
we suffer.

423. A representation: Depression is chemical. Thoughts are
chemical. Thoughts, as drugs, can end depression.

424. Unlike God, the thought is non-relational, permitting no

425. In which sense it obviates sin.

426. What we think is salvation is damnation: The
parameterization of time.

427. That which makes prediction possible.

428. The future, in its generality, decides the past.

429. Not knowing the reality, we cannot cognize loss.

430. To know God, one must overcome one's sense of God.

431. The past decides phenomenology, the future ontology.

432. To experience, poetry is angular, philosophy, as
meaning, perpendicular.

433. If an object disappears, its ontology changes. It can
have been anything at all.

434. The future is not an unopened room, though they are
visited the same.

435. Hume: There is no form the future must take. And so
anything can happen next.

436. A single illegitimate claim, and we are lost.

437. To continue to console, the thought, in application,
must be successively generalized.

438. Rock bottom is the unerring consolation.

439. Our criterion: That pain completely vanish. That it end.

440. God is a raft, from which the thought rescues.

441. The gap between persons is unbridgeable as souls.

442. By soul, we mean an epistemic center, allowing a
complete description.

443. Interrupted predicates map to universals.

444. We create, not a safe haven, but landscape, unbounded.

445. It begins as an anodyne, and ends in enchantment.

446. For a rational animal, salvation, as we might have
expected, is an act of intelligence.

447. The metaphorical trappings of God enshrine our fears.

448. Truth deflates, disengaged from futurity.

449. A little intelligence is despairing, as in our sense of

450. Art as a paradigm: It is disengageable.

451. There is suffering, that other responses have failed.

452. Only the truthful consolation. The truth that consoles.

453. Generality: That we experience, in the present, the
essence of time, all possible time.

454. In our world, decision-making is meaningless.

455. The reasons already given, of time, generality, and

456. Truth has a tone that astonishes.

457. We suffer our beliefs, bandaging one with another.

458. Every belief is ineffective, except to aggravate our
condition, and sustain our pain.

459. Belief is beside the point, and wrong.

460. Otherwise time, and the world, were pointless.

461. Deliberation is delusional. A parameter of pain.

462. Our measures are harsh to the exigency: Pain's

463. A source of resistance: That one could have been so

464. Every belief denies the reality.

465. Relationality: Sexual interest directly barometers fear.

466. For God, there is no divinity.

467. Salvation allows us to participate in pain, and be
changed by it, if we choose.

468. Salvation makes life possible, and allows us to live to
the limits of experience.

469. The thought even makes it possible to be alone for an
eternity, and smile.

470. At the end of salvation, one becomes a test, for others.

471. It is meaningless to say that historical events are
inevitable, or that they are not, in the absence of
conceivable controls.

472. Historical analysis: At any historical moment, to
consider the anticipations.

473. As Judaism, T.S. Eliot, and inheritance: One must earn
the thought to possess it.

474. Normalism, in name and representation, subsumes
post-modernism, generality implying multiplicity.

475. Post-modernism fails to pursue the implications of
possibility and significations of time. And so, adding to
ontological errors, fails to console.

476. Outside presumption, good and evil, as every view, are
only possibilities. And can only redeem as such.

477. The context of generality: Nothing is as it seems, but
as it appears, dances, and transfigures in dreams.

478. For a rational creature, salvation is release from
decision-making, that only rationality could achieve.

479. What is impossible? The resurrection of the dead? And
would it serve our interests, and theirs? And what are our
interests, and what are we? And can we justifiably despair of

480. Demythologized, that God is love: The thought confers
the experience of being in love, and being loved--that such a
thing were possible.

481. Love is the end of pain, and the exultation.

482. At the point of despair, remember: There is more than
meets the eye.

483. In freeing minds and souls, the coin supercedes the

484. Normalism: This is the thought that ends the pain.

485. Choice is meaningful only within more circumscribed
worlds than our reality.

486. The coin: Freewill, in a perfect world.

487. A father's death conceived the philosophy.

488. The coin is the symbol of the thought, and measure of
salvation: The will to follow an arbitrary path, into an
undecidable future.

489. Refusing, we fail to understand the meaning of things.

490. Love is the ending of pain. Pain is the absence of

491. Out of which we suffer.

492. An inadequate representation: Strip actions from their
fruits, as the Bhagavad Gita prescribes.

493. The coin succeeds the cross, having greater power over
every mode of pain.

494. The thought has more power than anything human,
including the divine.

495. We cannot claim a common world, levels of abstraction

496. Nor can we exaggerate our differences.

497. Love is the ending of pain, as in the conjoining of love
and death, and representations of God.

498. Mythologized, whatever takes away our pain is traceable
to love.

499. The suffering of Van Gogh, and neglect of Vermeer:
Emblematic of the whole.

500. Van Gogh, early and late: The density of specificity
against the generality of an infinite and encompassing space,
constructed to console.