“Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?”

— T.S. Eliot (1888 to 1965)

From newborn to teenager, newly wed to nearly dead, and every mortal in between and beyond, through screen time, wrist-watch-reminds, and window signs, to sounds of car, train, bus, boat, or plane, it seems peace and quiet are becoming extinct. Through the windows of our eyes and the conduits of our ears, the external environment we surround ourselves in delivers more stimulation than any of our ancestors ever came close to experiencing. For some, the sheer volume of relevant and irrelevant information challenges one’s individual capacity to effectively process, and for others, apathy, ignorance, and solipsistic beliefs serve as modes of avoidance in order to maintain comfort and peace. In this new world where information is raining down like the forty year flood, how do we ensure that we don’t get swept away in the current?

Every one of us is exposed to stimulation that we consciously or habitually choose, as well as stimulation we find ourselves subjected to because of the conscious or habitual choices of others. The generations and regurgitations of our individual and collective outputs mix and mingle, eventually becoming the multitude inputs of light, sound, and vibration that stimulate our senses of the created world around us. As young adults operating on newly developing habits and naturally, with more potential for enthusiasm, we jump straight out of the gates of high school, operating on whatever true or false information is comprehended or not. We’re all propelled, some of us attempting to learn on the fly while others simply mimick what came before, into a world of ladder climbing, hoop jumping, honest surviving, and maybe some get involved with down and dirty conniving. A portion of people are aware of a lot, while another portion are aware of very little….fully, partially, or barely in conscious operation, we aim to keep pace in tune with the hidden corporate fiddle.

After high school, along the avenues where we navigate the path of debts and dreams, whether through further education, indoctrination, or practical pursuits, on some days we may find ourselves in alignment with The Materialistic MooMoos, yet months later we disturbingly feel affinity with The Wandering WuWus. On a daily basis we walk a sliding scale between left & right, analytical & intuitive, and brain & heart, but if we fail to process thoughts & feelings correctly, if we fail to discern between experiential knowledge & unproven beliefs, we run the risk of rigidly holding in our minds wrongs that cause unnecessarily aggressive fights or squeamish escapes of flight.

Rather than choose a rigid & polarized, either & or, black & white position in favour of either the intellect or the emotions, it’s important to be aware of the option of harmonized balance in the middle. By actively engaging in sincere self reflection AND proper communication that is authentic, open, honest, respectful and free from the manipulative tactics of gaslighting, censorship and other coercive impulses, we have a better chance to create a blessed individual life, and a shared world where knowledge in truth reigns over deception and illusion.

From day to day responsibilities of school & work, sociopolitical affairs, family ties, and neighbourly love, combined with mild-to-excessive amounts of time spent in cat video la la land, it can be difficult to care enough about the dichotomies between fact & fiction, knowledge & belief, and the ethics of moral right & wrong. When our nervous systems are held or pushed into a state of stress and survival, it is difficult to care about higher values, however, if we fail to care about higher values, if we fail to acknowledge their significance, innocent generations yet to be born will become like the present day victims of past atrocities and manipulations. The children of our children will be doomed to repeat the worst parts of history that we prefer to ignore out of our own preference for comfort, laziness, or cowardice.

When lack of care is chosen by default, either due to stress, low energy, or survival mindset, we run the risk of becoming (i)naive fools who are easily manipulated. When intellectual yet heartless applications of information are chosen, we can unknowingly become (ii)ignorantly deluded souls who engage in manipulating (i)naive fools for short term material world gain. Both the (i)naive and the (ii)willfully ignorant are fools, and fools are those who have not come to value the key of care in their spiritual heart, and therefore lack the means to unlock the door to true knowledge. The key of care used wholeheartedly unlocks the door of true knowledge and opens us up to the potential for heaven on earth. Heaven on earth is not available to those who refuse or have lost the ability to listen to their own heart, as by default an ignorance of heart leads to blind acceptance without question and untrue beliefs that have been cultivated by worldly avenues of dogma and indoctrination.

Beyond the importance of sincere and unrestrained questioning, true courage and righteous compassion are requirements to care effectively. In order to avoid reaching the end of life to die as a fool, we must overcome naivety and disperse our own ignorance, cutting through the nonsense of blind belief and unjustified popular public opinions by exercising the principle of personal sacrifice in order to innerstand and righteously speak the truth into existence, not as a fool, but as one who is wise. If wisdom is not sought on the path from youth to old age, humanity is at risk of losing clear sight of Objective Truth, and as we struggle in the ocean of information, we run the risk of misguiding future generations who, without the life jacket of experience, may get sucked into the swells created by those who prefer the illusion of control over actual care.

How do we effectively care in a world where analytics reign?

Volumes of statistics and valuable information powerfully presented in the various forms of lists, tables, charts, and graphs provide an important general quantitative overview, yet, too often at the expensive cost derived from a failure to acknowledge the significant qualitative value of each individual that makes up the subjectively observed whole. Where the concept of democracy is applied in order to address this issue, when democracy forgets the value of the individual, the beating heart and breathing soul of womb/man, this loss of memory gives way for tyranny. Tyranny is rooted in fear. Fear breeds the desire for control. Fear and control are illusions that instigate short term reactions, yet create long term problems. The opposite of fear is love.

What is Love?

Love is the courage to do what is right. Right and wrong are moral issues, and morality and ethics are tied to Natural Law. Man made laws are often incongruent with High Law. In some parts of the world, a highway is given the legal limit of 100 kilometres per hour, while in other parts, the speed of 125 miles per hour is permitted, yet fire burns, water wets, wind blows, and gravity leads us all to the hard ground of earth, regardless of our mood or preferences. In some parts of the world, people are manipulated, propagandized, and coerced into taking experimental chemical concoctions in order to get on a plane or go to the beach, while in other parts of the world, the scientific method and autonomy are respected and practiced, regardless of what group of lobbyists seek to persuade public politicians for the primary purpose of profit.

We live in a world where people think “legal” and “lawful” are the same, and depending on what part of the world one lives, education on the difference is given or not. Because of man-made systems, there are man-made positions and titles that bestow man-made authority on free men. Those who falsely believe themselves to be the arbiters of truth and claim to rule over his fellow man, may or may not be in alignment with The Principle of Divine Justice. These often well paid and deluded servants of hidden and shelled corporations play the part of spreading their delusion onto the fools who cling to the physical aspects of life.

Those who cling to the physical, those who unrealistically attach to comfort and avoid valuable signals of discomfort, are inclined to fail in the exercise of discernment. The failure to discern wisely facilitates false interpretations that lead to the proliferation of fear based thoughts, words, and actions often cleverly masked as intellectual notions of insubstantial love. Insubstantial love, while being a nice gesture, is futile without the substantial core of accurate knowledge that arises with the aid of conScience. Individuals who are out of touch with their heart’s conscience are at risk of believing freewill is a condition granted by masters over slaves. In truth, no man has the divine right to force his will on another, regardless of what role is being played in man made society. Even when one has genuine concern, a concern that is out of accord with the principle laws of nature can cause more harm than good. This is seen when an overbearing parent protects their children so much that the child loses the opportunity to face honest challenge and grow.

Unless the laws of nature are understood and exercised by the majority of conscious beings on the planet, expressions of truly divine love are only encountered in a sporadic and spontaneous manner, rather than experienced in a prolonged state that is shared by all. The only reason true love is not consistently experienced by all of humanity is because our generational struggles with fear have not been conquered; since true love is an act of freedom, the existence of fear prevents the free-flowing, animating expression of life, which is love. Fear will be conquered when ethics and morality become a priority over survival. Personal sacrifices of selfish desire are required in order to overcome negative programming and bad habits. Each personal sacrifice, big or small, from moment to moment is an act of courage that allows us to face and conquer fear, one piece at a time.

In order for living beings to do what is right, s/he first must KNOW what is right. Knowing what is right comes with experience, and what is right is proven not by man, but by time. One may be told what is right, and one may see examples of what is right, however, knowing what is right requires attention in the present moment as well as wise application of courageous action. Love is the force that generates the will to act in accordance with true knowledge, amidst the sea of chaotic waves of unproven and non verified information that arise in the forms of impulses, emotions, and thoughts. Love is the divine light of awareness that abolishes false light and cuts through the darkness of ignorance that is rooted in fear.

Where is the knowledge we have lost in information?

By marrying our analytical mind with our intuitive mind, we will filter out knowledge from vast amounts of information that arise in various forms.

Where is the wisdom we have lost in knowledge?

By recognizing the Laws of Nature we will truly innerstand Right from Wrong. By knowing what is right in nature, we will identify what is wrong in man, even when it masquerades as false authority.

Where is the life we have lost in living?

By applying what we know to be right and true in a wise manner, we as one humanity under High Law, will no longer be lost in the sea of chaotic information operated by pirates and scoundrels who attempt to claim what does not belong to them. Eternal life is ours if we humble ourselves to the will of The Almighty who speaks to our hearts and guides our conScience. If we choose the alternative, we share our fate with the dust of this magical earth.

In order to successfully surf this world’s waves of information, we need to care for the health of our body and mind, by responsibly digesting and assimilating the information we permit to pass through the organs of our five senses. Responsible intake and processing of information is facilitated when we appropriately pace ourselves in the rat race of survival, nourish our bodies with proper nutrition, and our souls with quality company and activity. In order to attain knowledge, we must motivate ourselves to seek it out rather than passively accept what we are being spoonfed. We must ask honest questions if we are to successfully discern between true and false, and we need to make sure we have access to the facts that can only be granted through true scientific process and due diligence. Any and all information we encounter must be filtered by attentive analytical interpretation AND heart centred intuitive meaning. If we are to ever build a truly benevolent society, we must maintain respect for differences, and in all communications and interactions, love must be exercised, especially when discomfort or fear are felt.

Be Patient. Take Courage. Choose Love.

Courage

n. Probably before 1300 corage spirit, disposition, nature; borrowed from Old French corage, curage, from Vulgar Latin *coraticum, from Latin cor HEART; for suffix see -AGE. The sense of bravery, fearlessness is first recorded in English before 1338, stemming from the notion that the heart is the centre of feeling, thought, and character. —courageous adj. Probably before 1300 corageus brave, fearless; borrowed from Old French corageus, from corage courage.

Excess

n. Before 1382 exces extravagant show of emotion, elation or ecstasy, also, more than enough (before 1387); borrowed through Old French, exces, or directly as a learned borrowing from Latin excessus (genitive excessus) departure, going beyond bounds of reason or beyond the subject, from pre-Latin stem exces’d- of excedere to depart, go beyond, EXCEED. —adj. 1472-75, from the noun. —excessive adj. Before 1393 excessif, borrowed from Old French excessif, excessive, from Medieval Latin excessivus immoderate, from Latin excessum, past participle of excedere.

Fear

n. Probably about 1280 fere; later feere (about 1375); developed from late Old English faer uneasiness caused by possible danger; earlier, danger or peril (about 725, in Beowulf); cognate with Old Saxon far ambush, danger, Middle Dutch vaer (modern Dutch gevaar danger), Old High German fara, Middle High German gevaere danger (modern German Gefahr), Old Icelandic far misfortune, plague, from Proto-Germanic *faera. —v. About 1225 fearen (occurring once), but generally found in the spelling feren to frighten or terrify; developed from Old English faeran terrify, frighten (about 1000), from faer danger. The sense of feel fear, is first recorded probably about 1390. —fearful adj. About 1350 ferefull causing terror, terrible, formed from Middle English fere fear + -full -ful.

Lose

v. 1120 losen be lost, perish; later, be deprived of, lose (probably before 1200); developed from Old English (before 725) losian be lost, perish, from los destruction, loss, related to Old English forleosan to lose; cognate with Old Frisian forliasa to lose, Old Saxon farliosan, Middle Dutch verliesen (modern Dutch verliezen), Old High German firliosan (modern German verlieren), and Gothic fraliusan, from Proto-Germanic *fraleusanan. The modern English pronunciation of lose (luz) is probably the result of influence of loose, which in to loose one’s hold closely approaches the meaning of lose.

Loss

n. Probably before 1200 los death, destruction; later, a losing, loss (before 1338); found in Old English los loss, destruction (before 899), and possibly influenced by Old Icelandic los looseness, breaking up, from Proto-Germanic *lusen. The Old and MIddle English form was probably reshaped by analogy with lost, past participle of losen to lose.

Life

n. Before 1121 life, found in Old English life, dative of lif (about 725, in Beowulf); cognate with Old Frisian lif life; person, body, Old Saxon lif life, person, Middle Dutch and modern Dutch lijf, person, Middle Dutch and modern Dutch lijf body, Old High German lib life (modern German Leib body), and Old Icelandic lif life (Swedish lif, Danish and Norwegian liv life, body), from Proto-Germanic Danish and Norwegian liv life, body), from Proto-Germanic *liba-; related to Old English lifian, libban to have life.

Live

(1) v. have life, exist. Before 1121 lifen; later liven (probably before 1160); developed from Old English lifian (Anglian, about 725 Beowulf), and libban (West Saxxon), cognate with Old Frisian libba to live, Old Saxon libbian, Middle Dutch leven (modern Duthc leven), Old High German leben (modern German leben), Old Icelandic lifa (Swedish lefva, Danish and Norwegian leve), and Gothic liban; all from the Proto-Germanic stem *libae, from root lib- to remain, continue, whence. —living n. About 1350, fact of being alive; fromed from Middle Engish liven to live. —adj. Before 1375, being alive; alteration of earlier liviend (probably before 1200), developed from Old English lifiende, present participle of lifian to live.

(2) adj. alive. 1542, having life; later, burning, glowing (1611); variant of ALIVE. The meaning as in a live performance, is found first in 1934 in British English. —livestock n. (1742 live stock, American English).

Liberty

n. About 1375 libertee; borrowed from Old French liberte freedom, learned borrowing from Latin libertatem (nominative libertas), from liber free.

Liberate

v. 1623, borrowed from Latin liberatus, past participle of liberare set free, from liber free. —liberation n. Probably before 1425 liberacion; borrowed through Middle French liberation, and directly from Latin liberationem, from liberare set free.

Liberal

adj. Probably before 1350, befitting free men, noble, generous; borrowed from Old French liberal, learned borrowing from Latin liberalis noble, generous, from liber free.

The term liberal arts, the seven arts considered “worthy of or befitting free men,” appeared before 1398 as a translation of Medieval Latin artes liberales. The sense of free from prejudice, tolerant, is first recorded in 1776-88, followed by the political sense of favoring constitutional change and legal reforms in 1801, probably borrowed into English from French liberal favorable to individual political freedoms. —n. 1820, from the adjective. —liberalism n. (1819) —liberality n. Probably about 1350 liberalite generosity; borrowed from Old French liberalite, from Latin liberalitatem (nominative liberalitas), from liberalis liberal; —liberalization n. (1835). —liberalize v. (1774)

Libertarian

n. 1789, one who holds the doctrine of free will; later, person advocating liberty in thought and conduct (1878); formed from English liberty + -arian.

Love

n. About 1200 luve; later love (probably before 1300); developed from Old English (before 725) lufu love; cognate with Old Frisian luve love, Old Saxon luva, Old High German luba, and Gothic -lubo, from Proto-Germanic *lubo. A different grade leuba- and its derivatives, produced Middle Dutch and modern Dutch liefde, and Old High German liubi, liuba (modern German Liebe). —v. Before 1121 luven; later loven (probably before 1300); developed from Old English (before 725) lufian; cognate with Old High German lubon to love (modern German lieben) from Proto-Germanic lubojanan. —lovely adj. Probably before 1200 luvelich, before 1375 loveli lovely, loving; developed from Old English (about 1000) luflic (from lufu love + -lic -ly).

Sacrifice

n. About 1275 sacrefise; later sacrifice (1340); borrowed from Old French sacrifise, sacrefise, and directly from Latin sacrificium, from sacrificus performing priestly functions or sacrifices (sacra sacred rites, from neuter plural of sacer SACRED + the root of facere to perform). The sense of the act of giving up one thing for another is first found in 1952. —v. About 1300 sacrifisen, formed from Middle English sacrefise, sacrifise, n. -sacrificial adj. 1607, formed from Latin sacrificium sacrifice + English -al.

Priest

n. Before 1121 preost; later prest (probably before 1200), and prieste (about 1200); developed from Old English (695-96) preost; usually regarded as a shortening of a form represented by Old Frisian Prestere priest, Old Saxon prestar, Middle Dutch and modern Dutch priester, and old High German prestar (modern German Priester); borrowed (perhaps through Vulgar Latin Prester priest), from Late Latin presbyter presbyter, elder, from Greek presbyteros an elder, also an adjective with the meaning of older, and a comparative form of presbys old man, prossibly originally meaning one who leads a herd of cattle, possibly a primitive compound pres- before (related to para near, and pro before) + the root bous, bos cow. To account for the eo of Old English preost, an alternative etymology assumes a correspondence of Old English preost to Old High German priast, prest both forms borrowed through an intermediate prevost from Latin praepostitus person placed in charge, from the past participle of praeponere put in charge, place in front (prae- before + ponere put, set). —priesthood n. About 1378 presthode, developed from Old English preosthad (before 899); formed from preost priest + -had -hood.

Anarchy

n. 1539, borrowed through French anarchie and Medieval Latin anarchia, from Greek anarchia, from anarchos rulerless (an- without + archos ruler, related to arch-, archi- chief, first, ARCH-). —anarchist n. 1678, probably formed in English from earlier anarch (1667, borrowed from Greek anarchos) leader of revolt + -ist.

Govern

v. Probably about 1280 governen to rule; borrowed from Old French governer govern, from Latin gubernare to direct, rule, guide (originally, to steer), from Greek kybernan to steer or pilot a ship (originally, to steer), from Greek kybernan to steer or pilot a ship, direct. —governness n. About 1450 governesse, a shortened form of earlier governouresse woman who rules, (also) a governing or guiding influence (about 1370); later, guardian, governess (about 1422); borrowed from Old French governeress (governeor governor + -esse -ess). —government n. About 1380, borrowed from Old French governement (governer govern + -ment -ment). —governor n. Probably before 1300, protector or guide; borrowed from Old French governeor, and directly from Latin gubernatorem (nominative gubernator) director, ruler, governor, (originally, steersman, pilot), from gubernare to govern. The sense of ruler or lord is first recorded before 1338.

-ment

a suffix forming nouns, especially from the verbs, and meaning act or process of _______ing, as in enjoyment; condition of being ______ed, as in amazement; product or result of _____ing, as in pavement; means or instrument that _______s, as in inducement. Middle English, borrowed from Old French -ment, from Latin -mentum. In the Middle English period -ment occurred mainly in words borrowed from Old French or through Anglo-French; these words either represented Latin nouns ending in -mentum or were formed in French on the analogy of Latin forms by the addition of -ment to verb stems. Since in most cases the French verb was borrowed by English along with the noun in -ment derived from the verb, the suffix came to be treated as English and in the 1500’s was freely added to English verb stems, producing such common words as atonement, amazement, betterment, and bewilderment. *Compare with Mark Passio’s work where “-ment = mentalis (Latin) = mind.”

Lord

n. Before 1121 laverd; later loverd, lord (about 1250); developed from Old English hlaford master of a household, ruler, superior (about 725, in Beowulf); literally, one who guards a loaf or loaves (hlaf bread, LOAF + weard keeper guardian, WARD); compare LADY. —v. about 1340 lorden; from the noun. —lordly adj. Before 1225 loverdilich; later lordlich (before 1376) and lordli (about 1395); formed from Middle English loverd, lord lord + -lich, -li -ly. —adv. About 1350, from the adjective. —lordship n. About 1300 louerdsipe; later lordshipe (about 1350); developed from Old English hlafordscipe rule or dominion of a lord (before 899), from hlaford lord + -scipe -ship.

Lady

n. Before 1121 laefdige female ruler; later lavedi, levedi (about 1300), and ladi (probably about 1350); developed from Old English hlafdie mistress of a household, wife of a lord; literally, one who kneads a loaf or loaves (before 830); earlier hlaefdige (about 750, a compound of hlaf bread, LOAF + -dige, related to daege maker of dough, from dag DOUGH).

Inform

v. Probably before 1425 informen, learned borrowing from Latin informare to shape, form, train, instruct, educate (in into + forma FORM), replacing earlier Middle English enformen, enfourmen to mold, train, educate, or instruct (recorded probably before 1325); borrowed from Old French enformer, enfourmer from Latin informaire. The meaning of provide with facts or news, to report, tell, is first recorded in 1384. —informant n. 1693, borrowed from Latin informantem (nominative informans), present participle of informaire to instruct; for suffix see -ANT. —information n. Before 1387 informacioun instruction, direction, teaching, learned borrowing from Medieval Latin informationem, from Latin informationem (nominative informatio), outline, concept, form of an idea, from informare replacing Middle English enformacioun (about 1380); borrowed from Old French enformacion, from Medieval Latin informationem. —Informative adj. Before 1398 informative, borrowed from Medieval Latin informativus, from Latin informat-, past participle stem of informare. —informer n. Probably before 1425, reformed in English from inform, v. -er and replacing earlier Middle English enfourmer (about 1385); from the verb in English + er, and borrowed from Old French enformeor, from the verb in Old French.

Regard

n. 1348, consideration; later, appearance (about 1380); borrowed from Old French regard, from regarder, reguarder take notice of (re- intensive + garder, guarder look, heed). The meaning of esteem, kindly feeling, is first found probably before 1396. —v. About 1348 regarden to consider; later, take notice of (about 1430); borrowed from Old French regarder, reguarder. —regardless adj. 1591, indifferent. —adv. 1872, in spite of all, anyway.

Know

v. Probably before 1200 cnowen; later knowen (probably about 1225); developed from Old English cnawan, past tense cneow (about 725, in Beowulf); cognate with Old High German chnaan, as in bichnaan, irchnaan to know, recognize, and Old Icelandic kna I can, from Proto-Germanic *knaeanan. —n. in the know, having inside information. 1883, from earlier know fact of knowing, knowledge (1592); from the verb. —knowledge n. Before 1121 cnawlece acknowledgment; later knowlych (1303), knoweleche (about 1330), and knowlege (probably before 1400); formed from knowen + -lych, -leche, -lege noun suffixes serving some functions of -ness, as found in forms with variant ending, such as godleich, godlec goodness, kindness.

Wisdom

v. Probably before 1300 percyven to see or observe; also perceiven become aware or conscious of (probably about 1300); borrowed through Anglo-French parceif, parceit, and parceivre, Old French percoivre, parcevoir, from Latin percipere obtain, gather, grasp with the mind, (per-thoroughly + capere to grasp, take). —perception n. Before 1398 percepcioun act of perceiving.