B"H
When first writing this literary co mposition, in 2007, I didn't
realize what I know today, and who knows anymore when that
could have been. In other words, the concept of time is no longe r
a relevant dimension in the expression of these thoughts. I have
sought to find out the purpose of human life by investigating
what worth I AM to myself. I have discerned that man receives
his purpose from his sociological identification; for instance the
way he's permitted to walk on the sidewalk when someone else
is walking alongside but in the opposite direction. H ow to reac t
when in contact to the world external of my bodily presence ,
which response fits the conditions of our environment and
circumstances. For instance, the purpose of charity; we are
imbued with logical process in order to qualify our productivity
for its usefulness to the world; we can achieve our maximum to
stay in contact with nature. The situation is desperate but I AM
of cultivating the pleasure a garden and at the age of 68 uprooted
a Rimon tree in totality.
A pre mise of my survival is that I have made many grievous
errors of judgement or perpetuated heinous acts and as
correction adhere to the pre mise of Internal Expansion Uniquely
through which I escaped the black hole at the end of the abyss.
The soul essence is subject to the balance of nature; so delicate
it encumbers the wise to institute elaborate syste ms of justice in
order to sustain the importance of their presence therein.
Discourse related to free will is the bread and soup of scholarly
philosophers. As long as the soul is confined to its physiologica l
domain, there can be no absolute freedom, and as long as the
body is a me mber of a community, the individual must conform
to the rule of law. When we combine internal expansio n
uniquely of our human existence to sociological identification,
edifications of these principles evolve to the religious Judaic
ethic evidenced in the verbal exchange between Hashem and
Avroho m: ethical forthrightness (tzdaaka) and pursuit of justice
(mishpat).
Societies of yore planned such masterly engineered
structures, syste ms of irrigation and cultivation, ruling authority
and rites of burial. They were certainly well practiced in the
virtues of governing principles of human existence, so there's
nothing the ancients didn't do in that regard , and as such, there's
much to learn fro m their doctrines. Am I but a myth as viewed
through a pupil of the eye (or vice versa)? What re mains of me
191