Secret Principles of Immortality, Edition 13

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Here I will expand the principle of age before youth. (This is not a broadly supported notion, but I think it is the secret to changing mentality, not inherently having a more positive view, but instead thinking properly of proper things, a way of promoting wisdom rather than exaggerating futility).

Age, it is said, has the advantage of learned experiences, years of contact with the world, time to ruminate, etc. I am not rejecting that time has some (albeit dubious) advantages, I am simply claiming that the same can be achieved in shorter times. The unconventional key to wisdom is not "pain" (the secret name of many things 'chalked up to experience'), but impatience.

The value of impatience, I argument, has little to do with experience in the world. Instead, it depends on experiences with abstracta, and the earnest desire to apply abstracta to daily experiences. Consider the difference between a young boy who finds no meaning in his homework, and a boy who is animated by a secret yearing for the open spaces and higher concepts of life. The difference is commonly the (sometimes expensive, or even often difficult) separation between influential families and those of middle income. However, whatever their economic prospects, there are hints of the higher experience even in those in less experienced families. The difference is that some of these children have had meaningful encounters with abstracta. Because of this, they realize a kind of open-space, a capacity for reasoning. At some stage they become enamored with their own intellectual life process, become immersed in philosophy, or devote themselves to sacred spaces. There is a sheer difference, between abstracta and non-abstracta, which manifests in life.

Clearly this same vibrancy of the mind is the kind of thing I'm referring to when I mention the preference of age before youth. I do not mean death (what I cruel joke that would be, but it is all so common). The same open-spaces and intellectual aspirations that are encountered by the affluent classes early in life are the kinds of things which may be encountered by deciding to encounter age before youth.

Consider the difference between the unemployed man who reads a tabloid paper to see gossip about celebrities or Google with his low-fashion fetishes (however enjoyable this may ostensibly be), and the man who takes time off from work to read a newspaper as if it is poetry. He avoids the ads vociferously, collects a few statements in his mind, or a general idea, writes the whole thing off as a bunch of hogwash. But the fact is, he sat down at a park bench, and it was a meaningful occasion. In the back of his mind was a description of the poplar trees straight out of Yeats.

Definitely, although for most people such perfect occasions are rare and hard to come by (and in some cases the tabloids read like poetry too, although I suspect this is a less frequent treat, partly because newspapers have bought into the nature of the stylish Paris Exposition more than the tabloids), there is reason to think that such occasions contribute to longevity, that is quality of life without the negative attributes I have described in previous editions of the Secrets.

That is a starting point for the idea that age in the beginning of life is a special occasion. If I were to exaggerate, I could say that it is a life full of holidays. Speaking with greater minimalism, it is clear that one thing necessary for age before youth is some form of early retirement. Unfortunately, this usually has to be arranged by Fate. In my case I have money for a mental disability called schizophrenia, for someone else I believe it could be a family fortune, wise savings and profitable hobbies, or even a wealthy friend or lover. Certainly these things are no less insane than my situation, if the object is the same. I would not declare the object mad, however. But the means to the end seems to obscure the abstract nature of the arrangements, which after all, one must accept with some degree of blindness, if, according to the principle of youth-later, one's definition is entirely open-ended and also ambitious .

I will clarify the list of principles which has appeared so far: [1] Youth-later, [2] Ambition, [3] Time set aside for leisure, by some means, [4] Impatience.

Now I will clarify that impatience is not necessarily what I mean by saving youth for later. Though thoughts are impatient in a weird sense when it seems that wisdom may be past tense and not future tense, the sense is one of reduction and strategy, which serves to benefit from extending the onset of youth as far — casting the nets as far — as possible. While there is impatience, it is an impatience with the new, not the old, and it actually entails incredible patience — or complexity — in the affair of reaching for some new destination.

Say goodbye to happy weddings, they are bad signs of fateful progress. Say goodbye to chess matches, for they are not ambitious.

Do not necessarily accept the lazy — I suspect my own laziness is a response to the somewhat uncommon ocular disorder called astigmatism that causes my retinas to un-focus involuntarily — there may be slight variations of technique. Someone may find that immortality relates directly to a career in chemistry or a job at a think tank. Glory to them! But according to the earliest principles, work can be distracting — I take this to a form of wisdom — what may be more important, or economic, than adaptation of that type, may be age before youth. Career people sometimes seem to agree to a contract in which all wisdom gained from experience comes from the outside. In some sense this may not be the most radical approach to self-development. Indeed, what I advocate is so radical, it abverses all but the most rudimentary properties that occur during life. If there is something that must age, it is the standard by which we live. But it must also periodically meet up with a golden age of personal development, where standards are inward, or where real achievements are made. These inward or outward characteristics mark the progress that I have previously denied in the pursuit of age before youth. The trick here is that age may also be an Age! The outward development of the world is a Renaissance the individual may indefinitely particular to, so long as there is a chronology.

Next, if god-like powers were communicated, there is a denouement in which the golden age of the self must bicker with the Golden Age of the world. In this stage, progress is more ambiguous, and may fluctuate, as selfish and authentic grapple for control of the information.

To summarize the age-before-youth approach to chronology (and I add the principle that pragmatism is the quality earned if wisdom is lost): [1] Standards age, [2] Pragmatism OR wisdom is possible, [3] Youth is not fully attained, even during a golden age of self-development, but progress is made, [4] With sufficient momentum or trickery, there is a Golden Age of the entire temporality, in which standards are lost. Pragmatism is retained, and wisdom is preserved as truth.

I hope this article has provided some perspectives that do not conflict with the reader's opinions on the natures of the deity. That concludes this edition of the Secret Principles of Immortality.



Nathan L Coppedge