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The Six Principles of Enlightenment and Meaning of Life

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Russell Anthony Gibbs

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“Once they were both naked and pressed together again, with Christian’s mouth on one of Max’s nipples and Max’s hands on Christian’s inner thighs, Christian was struck by how intense it was, how urgent and powerful and deep this wanting went. All his life he was raised to believe—wanted to believe—that desire was a superficial thing, something you worked through and, if you were disciplined and moral, ultimately put aside in favour of deeper, more important pursuits.”

“Hoe krijg je intimiteit in taal? Hoe wordt de roman die ook een film is toch weer een roman met alle typisch romanachtige kanten ervan? En hoe krijg je léven in die roman? Er moet een relatie zijn tussen taal en het andere; de wereld van vlees en bloed daarbuiten. Die laatste kant had ik misschien te weinig ontwikkeld. Ik word tegenwoordig soms zo overvallen door de gekste emoties, of liever gezegd: door verlangen naar die emoties.”

“The human body resonates at the same frequency as Mother Earth. So instead of only focusing on trying to save the earth, which operates in congruence to our vibrations, I think it is more important to be one with each other. If you really want to remedy the earth, we have to mend mankind. And to unite mankind, we heal the Earth. That is the only way. Mother Earth will exist with or without us. Yet if she is sick, it is because mankind is sick and separated. And if our vibrations are bad, she reacts to it, as do all living creatures.”

“What we seek in travel is neither discovery nor trade but rather a gentle deterritorialization: we want to be taken over by the journey - in other words, by absence. As our metal vectors transcend meridians, oceans and poles, absence takes on a fleshy quality. The clandestineness of the depths of private life gives way to annihilation by longitude and latitude. But in the end the body tires of not knowing where it is, even if the mind finds this absence exalting, as if it were a quality proper to itself. Perhaps, after all, what we seek in others is the same gentle deterritorialization that we seek in travel. Instead of one's own desire, instead of discovery, we are tempted by exile in the desire of the other, or by the desire of the other as an ocean to cross. The looks and gestures of lovers already have the distance of exile about them; the language of lovers is an expatriation in words that are afraid to signify; and the bodies of lovers are a tender hologram to eye and hand, offering no resistance and hence susceptible of being crisscrossed, like airspace, by desire. We move around with circumspection on a mental planet of circumvolutions, and from our excesses and passions we bring back the same transparent memories as we do from our travels.”