It should be first and foremost noted that the following text is intended to constitute an adaptable philosophy as opposed to a literal religion. And it is, of course, extraordinarily important to consciously distinguish the difference--religion being the active pursuit of either higher knowledge or power by metaphysical means; philosophies the attempt to assimilate and ap

It should be first and foremost noted that the following text is intended to constitute an adaptable philosophy as opposed to a literal religion. And it is, of course, extraordinarily important to consciously distinguish the difference--religion being the active pursuit of either higher knowledge or power by metaphysical means; philosophies the attempt to assimilate and appropriate the meaning of all action (more specifically, an attempt to assign plausible, if not theoretical, cause to effect in an effort to compose an appropriately aggregated antiquity of applicable experiences and subequent summations thereof). While the general themes of this text allude to principles of balance, it should also be prevailingly noted that this is in no way a respective reference to traditional nor contemporary concepts. The balance that this book suggests is more an active, kinetic, and dichotomic process than it is an effort to remain stabilized between, or among, two (2) mediums. The distinguishable differences being thus: that pendulums know no pause, and a clock atrophied keeps poor time. Moreover, that the pervasive point of the latter, therein, is to provoke as opposed to placate. For you are not a vessel! You are neither conductor nor conduit, but rather the music of life itself--riddled both with the individualistic propensities of character and creativity. Be ye modes of merriment, if thou willest. Statera per divisionem. In lunctus incongruentia. .VIIIV.