/lit/ - Literature

>In vertebrates, starting shortly after the induction of neural ectoderm, the
formation of the neural plate begins. The neural plate forms as the flattened structure along the surface ectoderm that then undergoes a series
of steps to form the neural tube. Subsequent expansions and constrictions
at various sites along the length of the neural tube serve to designate the
early boundaries for future anatomical regions of the central nervous system
(CNS). A number of signaling molecules have been identified that regulate
the closure and anatomical organization of the vertebrate neural tube along
its anterior–posterior (A/P) axis. These signaling molecules interact with
each other to ensure that only the signals necessary to pattern a given region
are active at the correct time in development.

BBBBBBBBBRRRRRRRRRRRAAAAAAAAAAAPPPPPPPPPPPPPPPPP snnnnniiiiiiffffffffffff...oh yes my dear....sssnnnnnnnnnnnniiiiiiiiffffffff....quite pungent indeed...is that....dare I say....sssssssnniff...eggs I smell?......sniff sniff....hmmm...yes...quite so my darling....sniff....quite pungent eggs yes very much so .....ssssssssssssssnnnnnnnnnnnnnnniiiiiiiffffff....ah yes...and also....a hint of....sniff....cheese.....quite wet my dear....sniff...but of yes...this will do nicely....sniff.....please my dear....another if you please....nice a big now.... BBBBBBRRRRRRRAAAAAAAPPPPPPPFFFFFFFFLLLLLLLLLPPPPPPPPPFFFFFF Oh yes...very good!....very sloppy and wet my dear....hmmmmm...is that a drop of nugget I see on the rim?...hmmmm.....let me.....let me just have a little taste before the sniff my darling.......hmmmmm....hmm..yes....that is a delicate bit of chocolate my dear....ah yes....let me guess...curry for dinner?....oh quite right I am....aren't I?....ok....time for sniff.....sssssnnnnnnniiiiiiiiffffffff.....hmmm...hhhmmmmm I see...yes....yes indeed as well curry......hmmm....that fragrance is quite noticeable....yes.....onion and garlic chutney I take it my dear?.....hmmmmm....yes quite..... BBBBBBRRRRRRRRPPPPPPFFFFFFFFFFFFFFFFFFFFFTTTTTTTTTTT Oh I was not expecting that…that little gust my dear….you caught me off guard…yes…so gentle it was though…hmmmm…let me taste this little one…just one small sniff…..sniff…ah….ssssssnnnnnniiiiiffffffffffff…and yet…so strong…yes…the odor….sniff sniff…hmmm….is that….sniff….hmmm….I can almost taste it my dear…..yes….just…sniff….a little whiff more if you please…..ssssssnnnnnniiiiiffffffffff…ah yes I have it now….yes quite….hhhhmmmm…delectable my dear…..quite exquisite yes…..I dare say…sniff….the most pungent one yet my dear….ssssnnnnniiiifffffffffffffffffffffff….yes….

>>18763556
https://voca.ro/17TybwVRolRb

>>18763571
thanks bro, you sound retarded. you sounded swiss at the start and french at the end

>>18763580
good ear anon, I am Swiss and also speak French as a third language

>>18763554
Read this:

Shinyheaded, gloomyheaded tweed-Brown Charlie reclines inversely at the reading desk. The Western Electric C/D 500–a rarer variation the color of a crustacean–begins to convulse (Ring! Ring!), setting the forest-green bedside desk to a-rattling. He dutifully answers. Patricia Reichardt at the terminus of the tellyphone line.
–Hello?
–Hello Chuck! How be ye?
–Fine I guess.
She asks him to remember a certain event a certain number of nights ago. He remembers well (party, tiny plastic cups, strobe lighting, a broken jukebox, a dark room, writhing, moaning, darkness). Isabella of France-like, she informs him that a baby grows in her tummy–the obscene conjunction of urine and stick yield no lies! Charles begins to panic–child support! He is yet a boy of eight! She reassures him, claims, Potter-like, that a spell has been exercised–fetus deletus! Under wield of a doctor in a white loonyroom, scalpel and vacuumcleaner made their problem disappear! Charles feels sick, needs to sit and think (in a Rodin-esq manner rather) for awhile. Poor Charlie!

>>18763589
https://voca.ro/15eEO4bkO8Tp

>>18763589
https://vocaroo.com/15eEO4bkO8Tp

μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος
οὐλομένην, ἣ μυρί᾽ Ἀχαιοῖς ἄλγε᾽ ἔθηκε,
πολλὰς δ᾽ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν
ἡρώων, αὐτοὺς δὲ ἑλώρια τεῦχε κύνεσσιν
5οἰωνοῖσί τε πᾶσι, Διὸς δ᾽ ἐτελείετο βουλή,
ἐξ οὗ δὴ τὰ πρῶτα διαστήτην ἐρίσαντε
Ἀτρεΐδης τε ἄναξ ἀνδρῶν καὶ δῖος Ἀχιλλεύς.
τίς τ᾽ ἄρ σφωε θεῶν ἔριδι ξυνέηκε μάχεσθαι;
Λητοῦς καὶ Διὸς υἱός: ὃ γὰρ βασιλῆϊ χολωθεὶς
10νοῦσον ἀνὰ στρατὸν ὄρσε κακήν, ὀλέκοντο δὲ λαοί,
οὕνεκα τὸν Χρύσην ἠτίμασεν ἀρητῆρα
Ἀτρεΐδης: ὃ γὰρ ἦλθε θοὰς ἐπὶ νῆας Ἀχαιῶν
λυσόμενός τε θύγατρα φέρων τ᾽ ἀπερείσι᾽ ἄποινα,
στέμματ᾽ ἔχων ἐν χερσὶν ἑκηβόλου Ἀπόλλωνος
15χρυσέῳ ἀνὰ σκήπτρῳ, καὶ λίσσετο πάντας Ἀχαιούς,
Ἀτρεΐδα δὲ μάλιστα δύω, κοσμήτορε λαῶν:
Ἀτρεΐδαι τε καὶ ἄλλοι ἐϋκνήμιδες Ἀχαιοί,
ὑμῖν μὲν θεοὶ δοῖεν Ὀλύμπια δώματ᾽ ἔχοντες
ἐκπέρσαι Πριάμοιο πόλιν, εὖ δ᾽ οἴκαδ᾽ ἱκέσθαι:
20παῖδα δ᾽ ἐμοὶ λύσαιτε φίλην, τὰ δ᾽ ἄποινα δέχεσθαι,
ἁζόμενοι Διὸς υἱὸν ἑκηβόλον Ἀπόλλωνα.

>>18763697
https://voca.ro/1cNqSwWttdla

>>18763554
ALI ALI ALI HAYDAR

>>18763718
https://voca.ro/1oQ2xfUijLid

>>18763730
thank you anon, your greek one was very impressive

>>18763554
Imagine being responsible for changing Remi's stinky diapers! Waking up in the morning to find Remi beside you with a full, piss filled saggy stinky diaper! Lifting up her unconscious body while she's still deep asleep and placing her on a changing table. Meanwhile Remi is lewdly dreaming about her Onii-chan burying his face in her crotch and making her squirm and moan when he sniffs her diaper! After removing her diaper, you'd notice her involuntary squirming and mewling as her piss dripping soaked slit twitches after making contact with the air! You'd remember to pull out your baby wipes and rub along her length, watching as Remi grimaces in pleasure as you proceed to clean her filthy entrance. Then she'd suddenly wake up and protest with an incredibly adorable embarrassed expression as you begin wrapping her waist in a fresh pair of diapers! But suddenly Remi would cover her mouth and her hip spasms involuntary again as the pleasure catches up to her conscious mind. Then she'd lose her composure and control as she pisses and orgasms i to the clean pair of diapers you just put on her!

Bad Remi! Wasting an entire diaper that quickly!

>>18763734
unbeknownst to whoever requested it I studied classics, jokes on them. Thanks. Send more arabic, busy learning it at the moment

>>18763739
اطيب الله

اطيب الله ف ارلاه وفسل ابادة اىزاث
لأن اىفنش لا خٌيق الا الأشناه
ارا مىج اَحذا لا جٌذ اىيزة الا فً
الأشناه، فان اىشنو اىزي ىٌُذ
ف لٍ لا اساد اٌ الأفضو.
افخشض او شنو مذ ىٌت حز بٌ اى اٍٍ:
جٌزبل ىٌاك شع سُا ى سٍ ى شنو،
ا اٌٍ اىمسخع هٍ، فارا ، اوج ف اىحق قٍت
را بٌ اىى ما ى سٍ ى م قُع، لأن اىيزة
ش ءً مخخيف عه اىزمان اىمنان.
ىىفخشض او شنو صذ قٌ اوج حقصذي:
اوج را بٌ ىخىعم بشفقخ ؛ً
ارا ، اوج ف اى اُقع را بٌ اىى اىعاىم
اىلاشني ،ً باىشغم مه اول غ شٍ اَع
ان زٌا ذٌف سحيخل.
ف اىحق قٍت ارا ، ان الله معب دُ مه قبو اىجم عٍ،
لأن مو سحلاحىا سع ىٍا
مه اجو ىزة مصذس اٌ.
جلاه اىذ هٌ س مًَ

One of Rumi's

>>18763752
I can barley read that so Il post this to make it clearer maybe

>>18763752
https://voca.ro/1jMDP4x82gJn This is probably pretty bad but I tired my best

>>18763785
very impressive anon, I wish I was good at languages, it has always been something I am poor at

>>18763792
try to dedicate an hour to each language you are learning everyday and then it works. im working a shitty wagie job at a language school and still manage to learn a bit during the week

>>18763802
alright anon, thank you for the advice

L'Anti-Œdipe, publié en 1972, se donne pour tâche de revenir sur l'erreur que constitue selon les auteurs le désir conçu comme manque (« l'inconscient n'est pas un théâtre2, mais une usine, une machine à produire »), et postule que ce n'est pas la folie qui doit être réduite à l'ordre en général, mais au contraire le monde moderne en général ou l'ensemble du champ social qui doivent être interprétés aussi en fonction de la singularité du fou (« l'inconscient ne délire pas sur papa-maman, il délire sur les races, les tribus, les continents, l'histoire et la géographie, toujours un champ social »). Selon les auteurs, seul le désir — ou la dimension de l'événement que montre le désir — garantit la libre configuration des singularités et des forces en mesure de mettre l'histoire en mouvement.

(part 1)
TZU-CH'I OF SOUTH WALL sat leaning on his armrest, staring up at the sky and breathing - vacant and far away, as though he'd lost his companion. Yen Ch'eng Tzu-yu, who was standing by his side in attendance, said, "What is this? Can you really make the body like a withered tree and the mind like dead ashes? The man leaning on the armrest now is not the one who leaned on it before!"

Tzu-ch'i said, "You do well to ask the question, Yen. Now I have lost myself. Do you understand that? You hear the piping of men, but you haven't heard the piping of earth. Or if you've heard the piping of earth, you haven't heard the piping of Heaven!"

Tzu-yu said, " May I venture to ask what this means?"

Tzu-ch'i said, "The Great Clod belches out breath and its name is wind. So long as it doesn't come forth, nothing happens. But when it does, then ten thousand hollows begin crying wildly. Can't you hear them, long drawn out? In the mountain forests that lash and sway, there are huge trees a hundred spans around with hollows and openings like noses, like mouths, like ears, like jugs, like cups, like mortars, like rifts, like ruts. They roar like waves, whistle like arrows, screech, gasp, cry, wail, moan, and howl, those in the lead calling out yeee!, those behind calling out yuuu! In a gentle
breeze they answer faintly, but in a full gale the chorus is gigantic. And when the fierce wind has passed on, then all the hollows are empty again. Have you never seen the tossing and trembling that goes on?"

Tzu-yu said, "By the piping of earth, then, you mean simply [the sound of] these hollows, and by the piping of man [the sound of] flutes and whistles. But may I ask about the piping of Heaven?"

Tzu-ch'i said, "Blowing on the ten thousand things in a different way, so that each can be itself - all take what they want for themselves, but who does the sounding?"

Great understanding is broad and unhurried; little understanding is cramped and busy. Great words are clear and limpid;3 little words are shrill and quarrelsome. In sleep, men's spirits go visiting; in waking hours, their bodies hustle. With everything they meet they become entangled. Day after day they use their minds in strife, sometimes grandiose, sometimes sly, sometimes petty. Their little fears are mean and trembly; their great fears are stunned and overwhelming. They bound off like an arrow or a crossbow pellet, certain that they are the arbiters of right and wrong. They cling to their position as though they had sworn before the gods, sure that they are holding on to victory. They fade like fall and winter - such is the way they dwindle day by day. They drown in what they do - you cannot make them turn back. They grow dark, as though sealed with seals - such are the excesses of their old age. And when their minds draw near to death, nothing can restore them to the light.

(part 2)
Joy, anger, grief, delight, worry, regret, fickleness, inflexibility, modesty, willfulness, candor, insolence - music from empty holes, mushrooms springing up in dampness, day and night replacing each other before us, and no one knows where they sprout from. Let it be! Let it be! [It is enough that] morning and evening we have them, and they are the means by which we live. Without them we would not exist; without us they would have nothing to take hold of. This comes close to the matter. But I do not know what makes them the way they are. It would seem as though they have some True Master, and yet I find no trace of him. He can act - that is certain. Yet I cannot see his form. He has identity but no form.

The hundred joints, the nine openings, the six organs, all come together and exist here [as my body]. But which part should I feel closest to? I should delight in all parts, you say? But there must be one I ought to favor more. If not, are they all of them mere servants? But if they are all servants, then how can they keep order among themselves? Or do they take turns being lord and servant? It would seem as though there must be some True Lord among them. But whether I succeed in discovering his identity or not, it neither adds to nor detracts from his Truth.

Once a man receives this fixed bodily form, he holds on to it, waiting for the end. Sometimes clashing with things, sometimes bending before them, he runs his course like a galloping steed, and nothing can stop him. Is he not pathetic? Sweating and laboring to the end of his days and never seeing his accomplishment, utterly exhausting himself and never knowing where to look for rest - can you help pitying him? I'm not dead yet! he says, but what good is that? His body decays, his mind follows it - can you deny that this is a great sorrow? Man's life has always been a muddle like this. How could I be the only muddled one, and other men not muddled?

If a man follows the mind given him and makes it his teacher, then who can be without a teacher? Why must you comprehend the process of change and form your mind on that basis before you can have a teacher? Even an idiot has his teacher. But to fail to abide by this mind and still insist upon your rights and wrongs - this is like saying that you set off for Yueh today and got there yesterday.4 This is to claim that what doesn't exist exists. If you claim that what doesn't exist exists, then even the holy sage Yu couldn't understand you, much less a person like me!

(part 3)
Words are not just wind. Words have something to say. But if what they have to say is not fixed, then do they really say something? Or do they say nothing? People suppose that words are different from the peeps of baby birds, but is there any difference, or isn't there? What does the Way rely upon,5 that we have true and false? What do words rely upon, that we have right and wrong? How can the Way go away and not exist? How can words exist and not be acceptable? When the Way relies on little accomplishments and words rely on vain show, then we have the rights and wrongs of the Confucians and the Mo-ists. What one calls right the other calls wrong; what one calls wrong the other calls right. But if we want to right their wrongs and wrong their rights, then the best thing to use is clarity.

Everything has its "that," everything has its "this." From the point of view of "that" you cannot see it, but through understanding you can know it. So I say, "that" comes out of "this" and "this" depends on "that" - which is to say that "this" and "that" give birth to each other. But where there is birth there must be death; where there is death there must be birth. Where there is acceptability there must be unacceptability; where there is unacceptability there must be acceptability. Where there is recognition of right there must be recognition of wrong; where there is recognition of wrong there must be recognition of right. Therefore the sage does not proceed in such a way, but illuminates all in the light of Heaven.6 He too recognizes a "this," but a "this" which is also "that," a "that" which is also "this." His "that" has both a right and a wrong in it; his "this" too has both a right and a wrong in it. So, in fact, does he still have a "this" and "that"? Or does he in fact no longer have a "this" and "that"? A state in which "this" and "that" no longer find their opposites is called the hinge of the Way. When the hinge is fitted into the socket, it can respond endlessly. Its right then is a single endlessness and its wrong too is a single endlessness. So, I say, the best thing to use is clarity.

To use an attribute to show that attributes are not attributes is not as good as using a non-attribute to show that attributes are not attributes. To use a horse to show that a horse is not a horse is not as good as using a non-horse to show that a horse is not a horse,7 Heaven and earth are one attribute; the ten thousand things are one horse.

(part 4)

What is acceptable we call acceptable; what is unacceptable we call unacceptable. A road is made by people walking on it; things are so because they are called so. What makes them so? Making them so makes them so. What makes them not so? Making them not so makes them not so. Things all must have that which is so; things all must have that which is acceptable. There is nothing that is not so, nothing that is not acceptable.

For this reason, whether you point to a little stalk or a great pillar, a leper or the beautiful Hsi-shih, things ribald and shady or things grotesque and strange, the Way makes them all into one. Their dividedness is their completeness; their completeness is their impairment. No thing is either complete or impaired, but all are made into one again. Only the man of far reaching vision knows how to make them into one. So he has no use [for categories], but relegates all to the constant. The constant is the useful; the useful is the passable; the passable is the successful; and with success, all is accomplished. He relies upon this alone, relies upon it and does not know he is doing so. This is called the Way.

But to wear out your brain trying to make things into one without realizing that they are all the same - this is called "three in the morning." What do I mean by "three in the morning"? When the monkey trainer was handing out acorns, he said, "You get three in the morning and four at night." This made all the monkeys furious. "Well, then," he said, "you get four in the morning and three at night." The monkeys were all delighted. There was no change in the reality behind the words, and yet the monkeys responded with joy and anger. Let them, if they want to. So the sage harmonizes with both right and wrong and rests in Heaven the Equalizer. This is called walking two roads.

The understanding of the men of ancient times went a long way. How far did it go? To the point where some of them believed that things have never existed - so far, to the end, where nothing can be added. Those at the next stage thought that things exist but recognized no boundaries among them. Those at the next stage thought there were boundaries but recognized no right and wrong. Because right and wrong appeared, the Way was injured, and because the Way was injured, love became complete. But do such things as completion and injury really exist, or do they not?

(part 5)
The torch of chaos and doubt - this is what the sage steers by.11 So he does not use things but relegates all to the constant. This is what it means to use clarity.

Now I am going to make a statement here. I don't know whether it fits into the category of other people's statements or not. But whether it fits into their category or whether it doesn't, it obviously fits into some category. So in that respect it is no different from their statements. However, let me try making my statement.

There is a beginning. There is a not yet beginning to be a beginning. There is a not yet beginning to be a not yet beginning to be a beginning. There is being. There is nonbeing. There is a not yet beginning to be nonbeing. There is a not yet beginning to be a not yet beginning to be nonbeing. Suddenly there is nonbeing. But I do not know, when it comes to nonbeing, which is really being and which is nonbeing. Now I have just said something. But I don't know whether what I have said has really said something or whether it hasn't said something.

There is nothing in the world bigger than the tip of an autumn hair, and Mount T'ai is tiny. No one has lived longer than a dead child, and P'eng-tsu died young. 12 Heaven and earth were born at the same time I was, and the ten thousand things are one with me.

We have already become one, so how can I say anything? But I have just said that we are one, so how can I not be saying something? The one and what I said about it make two, and two and the original one make three. If we go on this way, then even the cleverest mathematician can't tell where we'll end, much less an ordinary man. If by moving from nonbeing to being we get to three, how far will we get if we move from being to being? Better not to move, but to let things be!

The Way has never known boundaries; speech has no constancy. But because of [the recognition of a] "this," there came to be boundaries. Let me tell you what the boundaries are.

There is left, there is right, there are theories, there are debates,13 there are divisions, there are discriminations, there are emulations, and there are contentions. These are called the Eight Virtues.14 As to what is beyond the Six Realms,15 the sage admits its existence but does not theorize. As to what is within the Six Realms, he theorizes but does not debate. In the case of the Spring and Autumn,16 the record of the former kings of past ages, the sage debates but does not discriminate. So [I say] those who divide fail to divide; those who discriminate fail to discriminate. What does this mean, you ask? The sage embraces things. Ordinary men discriminate among them and parade their discriminations before others. So I say, those who discriminate fail to see.

>>18764922
https://voca.ro/157GOuyhB5te

(part 6)
The Great Way is not named; Great Discriminations are not spoken; Great Benevolence is not benevolent; Great Modesty is not humble; Great Daring does not attack. If the Way is made clear, it is not the Way. If discriminations are put into words, they do not suffice. If benevolence has a constant object, it cannot be universal.17 If modesty is fastidious, it cannot be trusted. If daring attacks, it cannot be complete. These five are all round, but they tend toward the square.18

Therefore understanding that rests in what it does not understand is the finest. Who can understand discriminations that are not spoken, the Way that is not a way? If he can understand this, he may be called the Reservoir of Heaven. Pour

into it and it is never full, dip from it and it never runs dry, and yet it does not know where the supply, comes from. This

is called the Shaded Light.19

So it is that long ago Yao said to Shun, "I want to attack the rulers of Tsung, K'uai, and Hsu-ao. Even as I sit on my throne, this thought nags at me. Why is this?"

Shun replied, "These three rulers are only little dwellers in the weeds and brush. Why this nagging desire? Long ago, ten suns came out all at once and the ten thousand things were all lighted up. And how much greater is virtue than these suns!" 20

Nieh Ch'ueh asked Wang Ni, "Do you know what all things agree in calling right?"

"How would I know that?" said Wang Ni.

"Do you know that you don't know it?"

"How would I know that?"

"Then do things know nothing?"

"How would I know that? However, suppose I try saying something. What way do I have of knowing that if I say I know something I don't really not know it? Or what way do I have of knowing that if I say I don't know something I don't really in fact know it? Now let me ask you some questions. If a man sleeps in a damp place, his back aches and he ends up half paralyzed, but is this true of a loach? If he lives in a tree, he is terrified and shakes with fright, but is this true of a

monkey? Of these three creatures, then, which one knows the proper place to live? Men eat the flesh of grass-fed and grain-fed animals, deer eat grass, centipedes find snakes tasty, and hawks and falcons relish mice. Of these four, which knows how food ought to taste? Monkeys pair with monkeys, deer go out with deer, and fish play around with fish. Men claim that Mao-ch'iang and Lady Li were beautiful, but if fish saw them they would dive to the bottom of the stream, if birds saw them they would fly away, and if deer saw them they would break into a run. Of these four, which knows how to fix the standard of beauty for the world? The way I see it, the rules of benevolence and righteousness and the paths of right and wrong are all hopelessly snarled and jumbled. How could I know anything about such discriminations?"

(part 7)
Nieh Ch'ueh said, "If you don't know what is profitable or harmful, then does the Perfect Man likewise know nothing of such things?"

Wang Ni replied, "The Perfect Man is godlike. Though the great swamps blaze, they cannot burn him; though the great rivers freeze, they cannot chill him; though swift lightning splits the hills and howling gales shake the sea, they cannot frighten him. A man like this rides the clouds and mist, straddles the sun and moon, and wanders beyond the four seas. Even life and death have no effect on him, much less the rules of profit and loss!"

Chu Ch'ueh-tzu said to Chang Wu-tzu, "I have heard Confucius say that the sage does not work at anything, does not pursue profit, does not dodge harm, does not enjoy being sought after, does not follow the Way, says nothing yet says something, says something yet says nothing, and wanders beyond the dust and grime. Confucius himself regarded these as wild and flippant words, though I believe they describe the working of the mysterious Way. What do you think of them?"

Chang Wu-tzu said, "Even the Yellow Emperor would be confused if he heard such words, so how could you expect Confucius to understand them? What's more, you're too hasty in your own appraisal. You see an egg and demand a crowing cock, see a crossbow pellet and demand a roast dove. I'm going to try speaking some reckless words and I want you to listen to them recklessly. How will that be? The sage leans on the sun and moon, tucks the universe under his arm, merges himself with things, leaves the confusion and muddle as it is, and looks on slaves as exalted. Ordinary men strain and struggle; the sage is stupid and blockish. He takes part in ten thousand ages and achieves simplicity in oneness. For him, all the ten thousand things are what they are, and thus they enfold each other.

"How do I know that loving life is not a delusion? How do I know that in hating death I am not like a man who, having left home in his youth, has forgotten the way back?

"Lady Li was the daughter of the border guard of Ai.21 When she was first taken captive and brought to the state of Chin, she wept until her tears drenched the collar of her robe. But later, when she went to live in the palace of the ruler, shared his couch with him, and ate the delicious meats of his table, she wondered why she had ever wept. How do I know that the dead do not wonder why they ever longed for life?

(part 8)
"He who dreams of drinking wine may weep when morning comes; he who dreams of weeping may in the morning go off to hunt. While he is dreaming he does not know it is a dream, and in his dream he may even try to interpret a dream. Only after he wakes does he know it was a dream. And someday there will be a great awakening when we know that this is all a great dream. Yet the stupid believe they are awake, busily and brightly assuming they understand things, calling this man ruler, that one herdsman - how dense! Confucius and you are both dreaming! And when I say you are dreaming, I am dreaming, too. Words like these will be labeled the Supreme Swindle. Yet, after ten thousand generations, a great sage may appear who will know their meaning, and it will still be as though he appeared with astonishing speed.

"Suppose you and I have had an argument. If you have beaten me instead of my beating you, then are you necessarily right and am I necessarily wrong? If I have beaten you instead of your beating me, then am I necessarily right and are you necessarily wrong? Is one of us right and the other wrong? Are both of us right or are both of us wrong? If you and I don't know the answer, then other people are bound to be even more in the dark. Whom shall we get to decide what is right? Shall we get someone who agrees with you to decide? But if he already agrees with you, how can he decide fairly? Shall we get someone who agrees with me? But if he already agrees with me, how can he decide? Shall we get someone who disagrees with both of us? But if he already disagrees with both of us, how can he decide? Shall we get someone who agrees with both of us? But if he already agrees with both of us, how can he decide? Obviously, then, neither you nor I nor anyone else can decide for each other. Shall we wait for still another person?

"But waiting for one shifting voice [to pass judgment on] another is the same as waiting for none of them.22 Harmonize them all with the Heavenly Equality, leave them to their endless changes, and so live out your years. What do I mean by harmonizing them with the Heavenly Equality? Right is not right; so is not so. If right were really right, it would differ so clearly from not right that there would be no need for argument. If so were really so, it would differ so clearly from not so that there would be no need for argument. Forget the years; forget distinctions. Leap into the boundless and make it your home!"

Penumbra said to Shadow, "A little while ago you were walking and now you're standing still; a little while ago you were sitting and now you're standing up. Why this lack of independent action?"

Shadow said, "Do I have to wait for something before I can be like this? Does what I wait for also have to wait for something before it can be like this? Am I waiting for the scales of a snake or the wings of a cicada? How do I know why it is so? How do I know why it isn't so?" 23

(last part, sorry this is just a great passage of Zhuangzi)

Once Chuang Chou dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didn't know he was Chuang Chou. Suddenly he woke up and there he was, solid and unmistakable Chuang Chou. But he didn't know if he was Chuang Chou who had dreamt he was a butterfly, or a butterfly dreaming he was Chuang Chou. Between Chuang Chou and a butterfly there must be some distinction! This is called the Transformation of Things.

>>18763554
Say it with conviction, like you are Alexander:

But you dream Crateros... Your simplicity long ended, when you took Persian mistresses and children, and you thickened your holdings with plunder and jewels... Because you have fallen in love with all the things in life that destroy men... do you not see... and you, as well as I, know, that as the year decline and the memories stale and all your great victories fade it will always be remembered, you left your king in Asia

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>>18765040
>I find the spaces in between the joints, and following the Way separate the meat from the bones without cutting.