2FE8-05-0A                  
thëre   is   ālways   a   strong  and  immēdiătĕ
fōcăl  point  of  attention,  that  which  is at
the centrĕ of view and rĕmains static, individua
this I cāll the given.                          
If  the  wŏrld  had  not  time  the  given wöu'd
constitute the wŏrld ëntirely.                  
LLEAUOLIO                                       
A  wŏrld  that  is  ōnly  given  does not change
and  a  wŏrld  that  does  not  change  contains
nō multitudes and thus nō expērïence.           
the give is not expĕrienced, it is what         
                                                
expērïence is.                                  
RES RANDUASLM  ELEMENT YIELD  ***  EUENIE F U IR
in    order    tō  pĕrcievĕ   [change]   it   is
required    that   bōth   points   bē   existĕnt
in   the   same   frame.  Ŏne  of  these  points
is    the    given    the   ŏther   the   bĕforĕ
by   contrasting   the   given  and  the  bĕforĕ
2   expērïences   are   dēscribed,   the  actual
from   observing   the  given   as   the  bĕforĕ
and     the     imaginäry     from     observing
the    bĕforĕ    as    the    given.    It    is
through   these   (the   pĕrçeption   of  eithĕr
I    cāll    the    present)   that   expērïence
in time occŭrs.                                 
when    wē    obsĕrve    a    stationäry   point
the   reasŏn   wē   see   änything   at  āll  is
bĕcāuse     wē     ourselves     āre    changing
and     the     ōnly     reasŏn    wē    obsĕrve
changing     pĕrçeptions     is    bĕcāuse    wē
āre constant.                                   
                                   
             2FE8-05-0D            
Mystiçism      is     fundamentally
the   bĕlief   that   it  is  queer
                                   
that  thëre is sŏmething as opposed
tö  nŏthing,  expand'd  givĕs thëre
is   nō   sufficient   reasŏn  that
everything is the way it is instead
of äny ŏther possiblity. This holds
for  every  possible  ĕvent  as why
was   it   this   particular  ĕvent
instead   of   äny   ŏthĕrs.   Ēvĕn
evĕry   possible   ĕvent   occuring
simultäneŏusly    is    unjustify'd
as   why   did   ŏne   or   äny  of
such   ĕvents   occur   when   they
cöu'd    not    havĕ.    while    I
agree   with   āll  of  these  this
position   itself  poses  sŏemthing
mystical,    that   the   lack   of
sufficient    reasŏn    is    queer
as   äny  possiblity  can  bē  made
usual   by   its   bēing   expect'd
rĕgardless   of   whether   or  not
thëre   āre   reasŏns   tö   expect
it  or  that such reasŏns āre never
fully  justified. it is not howevĕr
queer     or    problematic    that
                                   
the  Mystical  position  itself  is
Mystical   bĕcāuse  the  position's
explanation  can  bē applied tö the
aformention'd   critiçism.  if  our
distinction   between   queer   and
ordinäry   arises  from  whethĕr  a
statement   is   expect 'd  or  not
then   wē   cannot   havĕ  expect'd
this   distinction   tö   arise  in
the  fĭrst  place.  and  it  is not
the   queer  that  is  what  shöu'd
not  havĕ  been conçieved queer but
the   ordinäry  as  one  cöu'd  OSA
havĕ   expect'd  *****  äny  expect
ation   arising  but  not  that  an
expectation  wöu'd arise as if they
did  they  must havĕ expect this ex
R ZMHLLL   EKSDpectation    itsself
and    that    expectation    again
if   thëre  is  no  limits  tö  the
numbĕr    of    expectations    ŏne
can   havĕ   then   thëre   is   nō
                                   
ŏne    expectation   that   expects
expectations  and  if  this  is the
case  it  must  expect  itself  and
* *L*T*E**O*L*S**D*O*A*E***   *FIE*
*NN*R it  cannot  be expect'd tö dö
this.   Thus  it  is  infact  queer
that  thëre  is sŏmething as aposed
tö  nŏthing,  but  the  secŏnd part
'as apposed tö nŏthing' is contenti
the  "thing"  of nŏthing is in this
sentence   construed  as  the  ōnly
ordinäry  object, in that, in ordĕr
for   this  sentence  tö  make  äny
sense  at  āll  it  has tö contrast
the  queerness  with  sŏme ordinäry
object,  the  object of 'no object'
(or   rathĕr   negation).   When  a
pĕrson  makes  this  claim it shows
that   they   havĕ   conver'd   and
with   the   angĕl   of  dĕath  and
and  even  shook  hĕr  hand, eithĕr
thruogh     peaceful     meditation
or   fearful  contemplation.  Dĕath
can   bē   conçieved  of  in  the 2
                                   
following  ways,  1: substance with
nō  refĕrĕnce;  this  is  the state
ŏne   gets   intö  upon  meditating
and  what  ŏne is döing is averting
fōcus   ăway  from  what  is  bēing
contrast'd  (what  expĕriences  āre
occuring)   and   fōcusing  instead
on  that  a expĕrience is occuring)
this is what is meant by the phrase
'all    forms   āre   empty'.   and
the  eradication of substance. this
can  bē  seen  by  ŏne  by ŏne nega
ting   each   expērience   (dēnying
contrast)  and  demonstrating  that
they  āre  the  same  eg. rëalising
that  the  "pĕrçeption" of ŏne dead
pĕrson  is  the  same  for āll dead
people,  GAVE   āll  point  in time
the   same,  āll  places  in  space
,   āll   **JRY**   events,   etc.,
*SLD*   such   that   nō  substance
rĕmains, ASBNSUTE           seeing 
         this  is  achieved by^that
                                   
wē  havĕ  not  in  äny sense acknow
ledged   that   the  world  exists.
**   the   fĭrst  exĕçise  prŏduces
in   us  nō  disconform  as  it  is
a plain pĕrçeption (it is the perce
ption  that  substance exists no of
substance)  and this is becāuse its
contrasting  terms  āre  expērience
and the secŏnd prŏduces significant
discomfort  as  it  is the contrast
between  *W*  knowledge  that subst
ance is presĕnt and the imagination
that it is not present.            
The  reasŏn  this  happĕns  is that
IE  if  an  expĕrience is known its
absense  (nĕgation)  is  ālsō known
and that āll expĕriences āre known.
It is their essence.               
In  this  way dö wē conçieve of the
inconçievable   and   givĕ  meaning
tö the meaning less.