Don't Think Twice, It's All Right
Exceed your limit of experimental knowledge in a process of introspection and self-rediscovery, favoring others’ acceptance to bear witness to your development.
There was something hidden in me, more profoundly experienced at the level of the relationship between "Think Twice" and "It’s All right". Something included in a succession of questions formulated based on the relationships between a resigned superiority and a form of profound lucidity. And this, perhaps because I have added to my life certain questions and answers circumscribed to the relation between feeling and reason through a profound lucidity formulation: “Whatever makes you feel otherwise, it matters in the way you relate to your experience of being independent of the clichés of a standardized existence between entertainment and kitsch.”
It was something unclear, automatically rising within me in contact with an invincible energy, under the power of a mix of impulses and regulated conditions, with the help of a law of distributing silences, shouts and loneliness – that a painter as splendid as Salvador Dali would insert in his unequaled creations through a sort of confrontation between good and evil. A confrontation passed through the lens of an ethos that only stifles and kills the soul. "It ain’t no use to sit and wonder why…"
Look within yourself, common man, but as the painter does it, closer, and then from farther away, traversed by the sum of reflections emerged in the field of a progressive power – the kind that stems from a sort of imaginary that fabricates reality based on your projection in time, under the magic wand of preconceived ideas. If you can, approach a new concept of identity in the way philosophers abandon their dark shelters, one that could be considered, dangerously, heretical in other times. "It ain’t no use in turnin’ on your light". And maybe you’ll find that dimension of personality that transcends your limits of appearance.
How do you express your unique experience of being part of multiple confrontations with yourself from the perspective of a life that contains the conditions of a closeness to the vision of a deserted world, irretrievably abandoned to an endless expectation?
Only a Shakespeare, this combination of sensitivity and spiritual nobility that separates any type of characters through the thorough feeling of assessment, could’ve been able to glimpse me through the threads of my tumultuous attempts of ascending towards a deeper self-knowledge. "Still I wish there was somethin’ you would do or say."
Shakespeare, as Taine describes him, rips a fragment from human life, a few flickering fibers from the depth of his complex conception, from his colored semi-vision, and shows them to us. From these shreds, we have to guess the rest. Behind every word is an entire painting, an attitude, a long argument abridged, a bunch of ideas swarming around. "It ain’t no use in callin’ out my name."
And here I am exceeding the limit of experimental knowledge, in a process of introspection and self-rediscovery, favoring the acceptance of others of bearing witness to my development, through the lens of the possibility of "guessing" through the open corners of the sheet of camouflage called generically: self-condemnation. It was as if I had been the prisoner of a closed world, irretrievably abandoned to an endless expectation: I had to accept my guilt for encompassing all knowledge, without being able to share it with the world except through my own alienation from the world.
Through the flames of unknown glances, may I succeed in customizing my relation to what I was not – but what I could’ve been, when within me were demonstrably exercised clashes of the formations of resistance and protection, fueling the withholdings to a so-called evidence of my own scarcity. This was the equivalent of a "I’m walkin’ down that long lonesome road / Where I’m bound, I can’t tell."
Can you prove your relevance in the face of the experience of being yourself, through the lens of the possibility of being the fruit of a "systematic search and investigation" included in the conditions of a knowledge that begins with the idea of "external examination"?
The way of relating to an outside examination, to the gazes locked on you at times with a rough acuity, depending on the tendencies of taking refuge in inferior or superior beliefs, is claimed in leadership from transparency to opacity.
Transparency is produced when you situate yourself under the clear light of reason, becoming a deep reflection of what others want to see in you. Opacity is what cannot be seen from you when you oppose the reality that exists through you, or when you oppose the momentum towards achieving an existential purpose, thus highlighting the defining features of a questionable personality.
Knowing how to evaluate yourself in terms of what shines or sets in you, under the power of a mix of impulses and regular conditions which often resist change, is a virtue that many leaders struggle to acquire.
And through the willingness of being receptive to what you communicate by "retreating in yourself", through what you transmit in an attempt to surpass the limit of experimental knowledge, you become more than what you know of yourself. You become a better version in the search results of others – a result that is more about what they see within you that they see in themselves.
Can you prove your relevance to the experience of being yourself, given the possibility of being the result of the orientation that gives the revelation of a new perspective on the reality that forms the intimate-subjective journal of your life?
What is the fragment others can rip from your life, those few flickering fibbers from the depth of your complex conceptions? What exactly can they guess from you that will help them in their personal development?
The beliefs that limit you, often stemming from a feeling of helplessness or uprising, from that obscure feeling of detachment from the world, due perhaps to fearing what you don’t know about yourself, or rather, what was revealed to you in a particular way, continues for a long time to keep within your soul a position of neutrality to the way others perceive you.
Leadership, coming to the extension of your assessment by others, can be measured in the way in which you transcend your limits of appearance. To go beyond what limits you, preventing the resignation of superiority due to the attachment to a concrete that makes you powerless in accepting your own emotions.
A man can be superior through what is called "stagnation" only when he awakens in others an emotion that warns them of the possible adverse effects of orientations towards self-realization.
Your relevance to the experience of being yourself is very much about how you perceive the change of reality as the product of a demonstrative knowledge through which your power to be unique, authentic is generated, validated and communicated.
Don’t Think Twice, It’s All Right highlights the willingness of being receptive to what you communicate through "retreating in yourself", through what you transmit in your attempt of surpassing the limits of experimental knowledge. You can become more than what you know of yourself, even a superior man, when others become aware of your "flaws" and through this, manage to fix theirs.
If you want your leadership to take an unprecedented leap, surpass your limit of experimental knowledge in a process of introspection and self-rediscovery, favoring others’ acceptance of bearing witness to your development.
