Neculai Fantanaru

Everything Depends On The Leader

Edward Prendick's Monologue

On February 15, 2017
, in
Leadership eX-Elite by Neculai Fantanaru

Assume your dependency of being alienated from what you encounter in outside situations, so that you can more easily identify the real meaning of "True" or "False" values that sustain a better representation of the autonomous man.

I wish to be alone. Therefore, I live close to open fields. And when this shadow lays over my soul, I can take refuge there. The empty field is wonderful then, under the wind-swept sky.

While I was living in London, my horror was almost unbearable. I could not escape people: their voices penetrated through the windows. Locked doors were only a weak defense.

In order to fight with my imagination, I would take to the streets and there, behind me, whined women that circled me, hungry men secretly glanced enviously at me, pale and exhausted workers coughing near me, with tired eyes and hasty pace. Elderly brought from the back and sad, muttering, completely indifferent to the ragged group of children that laughed at them.

Then I would retreat in some church, but even there, so great was my trouble, it seemed to me that the preacher chattered "great thoughts" as one of Dr. Moreau’s creatures would do, Monkey Man. Particularly nasty I would find the lost and expressionless faces of people on trains and omnibuses. They didn’t seem to be my fellow people more than corpses, so I would not dare travel, until I made sure I was alone.

And it seemed that I myself was not a rational creature, but merely an animal tormented by a strange mental disorder, which made it wander alone, like a stag that loses its blood. *

Leadership: Do you live your present at the peak value of a succession of monologues, through a curious psychology of liberation from the dependency you find yourself in?

To be yourself in a constructed existence, determined and maintained by the drug called "virtual reality" – only actually occurring as a possibility to save yourself from a situation in which you feel uncomfortable and unhappy, is a temporary beneficial source to strengthen its self-control. Here, I refer to the virtue of being at peace with yourself, the virtue of being supreme, and not in terms of the audacity to do special things, but in the “sanctity” of the audacity to follow your vocation in conditions of lack of affection and lack of stimulation.

Before discovering yourself in leadership, never accompanied by hate or selfish interests, but by the hope for a better world, first you must become a conqueror – to master your own inferior nature, your own instinctiveness, to master your drive to despise and the drive to instill your own views unto others. You are your only ally in the struggle with the effort to highlight the links between science and discovery, the effort to delimit yourself from anything that could harm your expectations at the research level, so you need to start valuing thought control that helps you discover the mysteries of infinite creative possibilities.

The truth of your life, carried out in a comprehensive assessment report of reality, can be the truth of people that live in the vital fervor of a becoming subsumed to the practice of an increasingly advanced critical thinking, a breaking of rhythm and balance.

In this case, the dependency of being alienated from what you meet in outside situations, in all those adverse to a favorable development, will never be directed towards a long-term confrontation with others. Thus, the reception of values and concepts that compromisingly oscillate around the "New Man" is avoided, protecting yourself from the danger of being dominated by an inferior individual class.

Leadership is about the sharpness of the mind, the choice of thinking that you have chosen to fully represent yourself to the world as an experience of a reality that is undeniably very difficult to discover, so of a reality that often becomes a challenge or even a dilemma: How “far” can man reach with only his thought and thinking?

The tendency to play a passive role in the plan of a social order precedes the potential to play a main role, that of a catalyst for change. In fact, an important role in the overall plan of world change is played by man’s tendency to restructure his thinking into a particular way of thinking, which has as its first consideration the power to submit to a deeper, broader reality, which it can only be deciphered by the fate and work of a lone hero.

The least accessible people are not so exposed to the avalanche of trends that change the world. Who temporary assumed their passivity in the rational conducting of facts and events, in the absence of the joy of being in the middle of the world, will more easily identify the real meaning of "True" or "False" values that support a better representation of the autonomous man and of a reality shaped by reason.

Such a man lives his present in the peak value of a succession of monologues, which develops a psychology of liberation from that compromising dependency: the tendency to follow the path chosen by others. He doesn’t find his freedom in the outside aspects of the visible world, but rather in the richness and depth of thought, carrying within the continuous desire to manifest his essence into an unlimited source of "vital energy" for the formation of character.

Character is the experience you gain following the challenge of reality to let yourself be known by your possibilities to develop in a lonely environment, thus having the opportunity to learn more about yourself, such as its strengths, weaknesses, motivations and strong inclinations.

Edward Prendick’s Monologue represents the putting into balance of advantages and disadvantages efferent to approaching a reality focused on values established by the contrast between essence and appearance. To such a man, truth comes from what he feels inside, and the false comes from what ties him to the outside.

It is a start to balancing the position expressed along the construction of a self-image to a certain point of reference, such as the belonging to a set of values that distinguishes you from others, customizes you through your absence in the midst of a flock that reacts based on impulses felt with no thinking involved.

The monologue is the only way to clarify your position and feelings regarding the relationships with those around, generating the surpassing of the attitude towards what cannot be constrained or eliminated, and to start dealing morally and emotionally with a rupture from the reality in which you are not the cause for its deformation.

 

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