Know your options well

In a world which primarily contains such aspects as time, space, matter and spirit and is able to differentiate between them, emptiness has a certain function. Contrary to any, only seemingly meaningful considerations for the evaluation of the degree of an abundance of something, emptiness has the highest potential difference to matter and thus a real property. This one happens. Without them there would be nothing light, but then there would also be no fulfilment. Then the world will be lost when the last emptiness will have risen and finally sunk into the material.

Emptiness is what makes things appear to us in a differentiated way. It's because of her that we can figure out something about life.

A man's room for manoeuvre is an essential prerequisite for the freedom of his will. However, an explanation of the same alone does not constitute an opportunity for man to possess one. Something else is needed. In order to realize one's own hopes, desires, expectations and dreams, an examination of the given and the conditions valid for it has assumed a high rank. We're supposed to do this ourselves. Our own thoughts and ideas must be fulfilled. They will equip us in their own way. Only then can those events of this existence that are necessary for us be clarified and arranged by ourselves. Then, when we have understood to accept the good for true, they should appear as imagination and become true. Achieving that will then be a need. Let's simply aspire to such a thing. Otherwise, our strength remains a confusingly ineffective one. Then our things have no order. Life itself probably leads to human despair because it cannot be coordinated.

Has an emerging memory of a person's actual incapacity received a meaning for it? - The author consistently assumes such a thing by Schneider in the production of his writings. Good and bad are juxtaposed by him in these works and occur equally there. This should be permanent. In his nature he shapes his own good and finds what he is doing so good and right. There he equates something positive and also something negative with each other in his writings and weights this in detail around a neutral middle, which determines the whole. If something negative is also to set the framework for us, then we have an actual activity as our own, which should remind us of the use of some power for self-realization. This is accepted as an adjustment to it or the positive in ourselves at all. It becomes effective as soon as the frame for it exists, because it is an induced, i.e. inductive quantity. Either both occur at the same time or it would not exist at all. I want us to know that. Thus it will be possible for us to achieve something of our own accord in a finite way, because we can sense this machine and its process. Let's take advantage of the way it's built.

In between the emptiness is to be found as the principle of the transformations. It is a cloud of interconnections and contingencies. Thanks to her, the dualism of the previous image receives a motorization that constantly determines this life. So it also becomes a stable unity, a Trinity. There is practically no difference between the neutral elementaries and emptiness, since one and the other are manifestations of the same thing. That's what we're supposed to keep. A temporary independence of man from the state of his existence makes him think. If he refers to his current state and the preceding as well as the following process step, he has some possibility to assign himself to the true essence of the circumstances. There he can grasp something and finally grasp what is given as soon as he has it at hand. That's where he learns the essence of things. That self-realization would not only be a design in spite of the validity of the framework given to us, sometimes it is just because of it that it occurs in us. Then our things probably happen in harmony with the existing. There the human being experiences himself in soundness as he is and can submit to what he recognizes. The 'who am I' becomes a lamp in the firmament of one's own microcosm.

The things of man shall find their existence in an orderly manner. How is all this possible other than by exposing the given things? Why should one bother about the fact that all experience alone can only be gained inductively, i.e. by bringing it about? - Well, it all seems to be as true as it happens to us. Let us acknowledge that and make it clear to ourselves that it will be something essential. One becomes aware of this, how it appears and has an effect, but also how it has been brought about. That would have to be understood, but also described. There should be an opportunity to do so. We should be convinced that we can do that. There will really be something with us that we know and understand. That's what we feel, what makes us different. The whole life should be permeated by the fact that it is an existence which makes us human and condition us. This enables us to act, but also to receive an event.

There, where a person acknowledges the condition of his existence, he can really adhere to it as it is given. There his situational perception of the events corresponds to what makes him whole. One should be the integral of the other, while the other is also the integral of the one. An existence certainly occurs as something dual, existing between the boundaries of being and non-being, of everything and nothing. All this will have to be narrowed down in such a way that it can be named what can be seen at the moment. Our lives are supposed to involve us assuming something that happens. If this last sentence also wants to appear as a restriction and resist our urge for liberation from all kinds of burdens, then it has something true about it. And so the appearance of nature always again forms a whole as a sum, whereby we are subject to what it is.

Do we want to leave it like this? - Let us not curtail ourselves too much when it comes to our possibilities in this existence! - A retreat of man into his spiritual realm will only erase him alone, without anything being gained from it. The consciousness of us is poisoned in an inadmissible way, which can affect us. Too high a concentration of the good forces makes them our undoing. It contributes to some of our own misfortunes if we are too zealous. Let us free ourselves from this and finally begin to exist in a natural way, to which we were also born. Life should be fresh and lived bluntly. Young on the soul, but also maturing on the body, man will thrive well. Something like this can also stand for an emptiness or at least for a quality of it, which perhaps says that we should not force ourselves into the wrong costumes when we design this existence.

Certain principles of emptiness want to be named. These are simply to be enumerated, because something like this can become clear unbiased.

§ detachment from attachment

§ Freedom from function

§ Omnidirectional force

§ Aimless striving

§ Unplanned order

The question now urgently arises as to what a concept of such methods will be good for. It'll be easy to figure out. These should be border markings that do justice to the concept of emptiness and to the unabridged path connected with it. These exist, but are, due to the temporary necessary choice of a characteristic for it, bound in their appearance to a certain form, which will perhaps be temporarily unwelcome to people who appear different.

However, this alone should only represent one side of the potential difference of what is actually meant. The other side is now also clarified by such a sum of terms, which at best are suitable for it. These, too, are to be clearly indicated by means of a designation.

§ Joy in the right kind of bonding --> relationship

§ Fulfilment of functionality --> a meaningful task

§ Alignment of strength --> vital strength

§ Aligned striving --> human capacity to act

§ Natural order --> attainment of an essential destiny

This is supposed to release a temporary, finite happiness. However, if we insist on this, we may experience stasis. This can get as unpleasant as getting stuck in a swamp. Let us therefore continue to allow a change in the situation. Let us simply release ourselves again from an attachment to the existing.

The author Schneider tries to show that only the concept of emptiness can give us an idea of what is there and what will be given. We'll build on that with something of our own. I want us to understand what that means. A usefulness of it will be given, as soon as we have tried with this existence not only to fulfill our actual desires, hopes, expectations and dreams, but also something goes along with it, with which we have finally lived up to our actual existence.