null and void

[dianna]

A man cannot search either for what he knows or for what he does not know... He cannot search for what he knows—since he knows it, there is no need to search— nor for what he does not know, for he does not know what to look for. (Socrates)

http://www.startrek.com/legacy_media/images/200303/voy-261-there-s-no-avoiding-th/320x240.jpg

Confronting the Void We Avoid

Darrin Drda


Comedians play a unique and vital role in society. Like the tribal tricksters and court jesters of yore, they serve to expose what is normally hidden, dropping truth in the guise of humor. The latest example of this subversive talent comes from Louis CK, whose recent rant about smartphones has gone viral. Chatting with Conan O’Brien, Louis describes smartphones as “toxic,” explaining, “You need to build an ability to just be yourself and not be doing something. That’s what the phones are taking away.” With that point made, Louis swan dives into the deep end.

“Underneath everything in your life is that thing, that empty… forever empty… Do you know what I’m talking about?” Although Louis merely gestures with a clenched fist against his gut, Conan immediately answers yes, he does know what Louis is talking about. And judging from the nervous laughter of the audience, so do they, even if they’re not used to talking about it. Meanwhile, people who are used to talking about it—mainly psychologists and nerdy Buddhists like myself—are filled with a perverse delight.

As it turns out, that indescribable thing has a name. In fact, it has several of them, the most famous being “the existential vacuum,” a term coined by the late Austrian psychologist and concentration camp survivor Viktor Frankl, whose opus, Man’s Search for Meaning, has sold more than 12 million copies in dozens of languages and is frequently cited as life changing.

According to Frankl, the existential vacuum is an inner emptiness commonly felt by the modern “man” living in a world in which “No instinct tells him what he has to do, and no tradition tells him what he ought to do; sometimes he does not even know what he wishes to do.” From this pit of uncertainty arises a unique blend of fear, anxiety, dread, incompleteness, and loneliness that the spiritual teacher Eckhart Tolle considers the primordial emotion from which all other emotions arise. Tolle labels this emotion as simply “pain,” which resonates with the untranslatable word dukkha that the Buddha used to describe the fundamental unsatisfactory-ness of life.

So perhaps the existential vacuum is not an exclusively modern thing. Back in the mid 17th century, the French philosopher Blaise Pascal wrote:

“What else does this craving, and this helplessness, proclaim but that there was once in man a true happiness, of which all that now remains is the empty print and trace? This he tries in vain to fill with everything around him, seeking in things that are not there the help he cannot find in those that are, though none can help, since this infinite abyss can be filled only with an infinite and unchangeable object; in other words by God himself.”

This passage seems to be the inspiration for the term “God-shaped hole” that has become popular in recent years, especially among those who believe the hole to be shaped like a certain guy from Nazareth. Whatever its dimensions, however, it’s undeniable that we try to fill the vacancy with an endless variety of activities: gossiping, texting, checking email, browsing Facebook, playing video games, watching TV, shopping, working, gambling, waging war, pursuing power and sex, consuming alcohol and drugs… In fact, almost all human activities can be seen as distractions from confronting the dull angst of existence and the lingering fear of death.

This brings us to perhaps the catchiest name for the existential vacuum: “the void we avoid,” a phrase used by the author and physician Gabor Maté. After years of working at a methadone clinic, Maté understands the link between the inner void and addiction:

"Many of us resemble the drug addict in our ineffectual efforts to fill the spiritual black hole… where we have lost touch with our souls, our spirit—with those sources of meaning and value that are not contingent or fleeting. Our consumerist, acquisition-, action-, and image-mad culture only serves to deepen the hole, leaving us emptier than before."

In fact, once could safely if cynically say that the hole is not only deepened but created by modern, techno-industrial culture, which has all but stripped away our most precious spiritual resource: a sense of belonging, of being at home. We have been made to feel forsaken and out of place, not only in our prefabricated houses and soulless apartments, in our claustrophobic work cubicles and stultifying jobs, in the cities where we live alongside so many strangers, but also in the cosmos at large. We have been taught by science that our lives are random accidents, and by religion that we’re fundamentally different from, and superior to, other terrestrial creatures. With this guiding narrative, is it any wonder we’re an addicted society?

Fortunately, recovery is possible, on the personal level at least. There’s a way to overcome the void, a method recommended by sages of all ages, including Louis CK. Towards the end of his Late Night diatribe, his tells the story of being struck by a wave of sadness that made him want to reach for his phone. But he resisted this impulse, allowing himself to fully feel the sadness, which quickly transformed into an equally powerful rush of happiness. Lest we think that “good feelings” are the goal, however, Louis concludes, “Sadness is poetic. You’re lucky to live sad moments.”

Just as the archetypal s/hero must enter the dragon’s lair to retrieve the treasure, so must we delve into the void to find freedom. Indeed we must make the journey repeatedly, day after day and moment after moment. This is the essence of meditation, which basically involves a full and unconditional acceptance of present moment experience, whether pleasant, unpleasant, or existentially dull. Meditation, in turn, is the essence of the spiritual path, which is said to be the only way out of addiction.

Each time we confront instead of avoid, the void becomes less frightening and less empty, until eventually it becomes full-to-bursting with an unshakeable faith, peace, and love. Even if we never reach this state—commonly called enlightenment—we can at least let go of our digital de-vices and learn to abide comfortably in discomfort, so that we might regain that long-denied sense of belonging that is our birthright.


http://www.realitysandwich.com/confronting_void_we_avoid

[GloriousPoetry]

Dianna,
As I continue to mature in my growth and understanding of my own human experience I know exactly what this thread is pointing at. What use to weigh me down especially in my 20s and well into my 30s was that sense of void I tried to avoid.....moments were I judged how I was suppose to feel instead of accepting the feeling and knowing it too would pass.

Now in my 40s I understand that as humans we are everything...sad, happiness, emptiness, ect......and instead of avoiding I become the observer and accept the present moment .....the void is in the judging and believing that the moment should be something else than what it is at the moment......when you unplug this thought the addiction has no space to breed....

Thank you for this insight....and for reminding me that I'm coming into my own in my 40s.....

[dianna]

Philosophy Monkey



God and the Void
In the beginning there was nothingness, and out of that nothingness emerged God (also known, evidently, as El?-oh...him).

http://berto-meister.blogspot.ca/2010/06/god-and-void.html


http://www.youtube.com/watch?v=oIq0UrVlbXY


God, or Mr. Deity if you like (he goes by different names), apparently looked like a 70's porn star (with the creepy thin beard and dark goatee, though no sideburns), and even sported the quintessential pedophile silk robe. He had a serious case of personal insecurity and an insatiable need for social validation, but that's probably because his parents were Null and Void, and they weren't full of love... or anything else for that matter :)

http://4.bp.blogspot.com/_5phx4WgYAx0/SdFsbfnnyrI/AAAAAAAABJc/ULmXLzAgaaQ/s1600/ron-jeremy-1.jpg

Interestingly enough, this creature of emptiness had something of a philosophical disposition (though he still considered existence to be a predicate...), and in his infinite wisdom contemplated the conceptual problems behind the fact of his own omniscience. Never mind the fact that you could never throw a surprise party for God, or that he could never revel in wonder and curiosity, or enjoy the satisfaction of solving a difficult problem or making a new discovery, or experience the thrill of suspense and anticipation...

Could God know that he is all-knowing? Or might he suffer from a case of divine anosognosia, and not know about what he couldn't know?

[dianna]

http://farm9.staticflickr.com/8434/7671064442_dc11d386d2_z.jpg


The Void is the philosophical concept of nothingness manifested. The notion of The Void is closely affiliated, though not exclusive, to several realms of metaphysics, including agnosticism, existentialism, monoism, and nihilism. The Void is also prevalent in numerous facets of psychology, notably logotherapy.
The manifestation of nothingness is closely associated with the contemplation of emptiness, and with human attempts to identify and personify it. As such, the concept of The Void, and ideas similar to it, have a significant and historically evolving presence in artistic and creative expression, as well as in academic, scientific and philosophical debate surrounding the nature of the human condition.

[dianna]

http://www.hds.harvard.edu/sites/hds.harvard.edu/files/images/The-Void.jpg


The Existential Void


We feel a haunting hollowness in the depths of our beings.
This is much worse that the ordinary kinds of emptiness,
which we attempt to fill by possessions, achievement, relationships, etc.
Can we acknowledge a primordial inward lack?
Can we discover deeper forms of fulfillment?
Can the Existential Void be filled?



The Existential Void

by James Leonard Park

There is a wind blowing inside us, thru a wasteland of emptiness.
We feel like useless seeds blown around the desert,
without the possibility of germinating to fulfill our potential.
Our nothingness is an internal vacuum with an insatiable appetite,
a black hole at our core, threatening to suck everything else in.
Our lives are essentially hollow, lacking inner strength and vigor.

We seem to have lost our insides;
our guts have been removed and discarded.
The Void within gives a painful, drawn feeling to our faces.
We know that we are doomed creatures, fighting hopelessly for life.
The Existential Void is quicksand into which we sink ever more quickly.
We know we should be doing something, but we don't know what.
When we change our activities, hoping to escape the Void,
the gnawing feeling of emptiness comes right along with us.

The Void is a dis-ease of our depths, the distress of nothingness,
a hollowness that threatens to engulf and dissolve the rest of our being.
This internal Void threatens to consume us
because our skin will become too thin to stand up all by itself.
At best, we can isolate the Malaise, encapsulate the gnawing Void,
before it devours our whole being and makes us disappear.


I. TWO KINDS OF EMPTINESS

This devastating hollowness and screaming internal Void
is really a deep encounter with our Existential Predicament.
But to describe our Malaise, we borrow words from ordinary experience.

1. "Emptiness" normally indicates some specific lack:
"The room is empty" means it lacks either people or furniture.
"The glass is empty" means the juice is gone.
However, "my life is empty" does not suggest what might be missing.
Nevertheless, we often treat this deeper sense of nullity and void
as if it could be filled with something:

"If only I had money..." "If only someone would love me..."
But what if we have it all: family, friends, status, security, health,
and enough money to go anywhere and do anything we want?
Perhaps we feel the Existential Void especially when we "have it all".

2. We understand the causes of ordinary feelings of hollowness:

A relationship has collapsed, leaving an aching void in our lives.
A job has come to an end and we miss whatever it meant to us.
We can feel empty when our children grow up and move away from home.
But below these ordinary, intelligible deficiencies
lies a deeper spiritual longing, an inexplicable 'emptiness',
a lack of content or purpose to life, which nothing can fill.

3. Ordinary emptiness is temporary because the lack is specific:

As soon as we find a new person to love, that void is filled.
But if attaining our dreams does not make us complete,
perhaps we are noticing our Existential Void, a permanent nothingness.

4. Usually whatever we lack refers to one area of concern:
Our need for love is not the same as our need for money.
But our Existential Void is not limited and defined.
There is no painless place in our being to which we can fly for refuge.
Our whole being is one empty ache.

5. Each ordinary feeling of deficiency implies what we need:

If we feel unloved, we can seek better relationships.
If we feel poor, we can try to earn more money.
But nothing specific can satisfy our existential hunger.
Nothing we can attract, buy, or achieve will fill our inner Void.
This inward frustration does not imply what is lacking.
Initially we might feel impelled toward striving and accomplishing
because in the past, achieving something has brought satisfaction.
But ultimate fulfillment comes not
by doing, having, loving, or being entertained.


II. ATTEMPTING TO FILL THE EXISTENTIAL VOID

Ordinary hollowness can be filled by 'the good life'.
But the other hollowness remains empty no matter what we try.
Only after concerted efforts to fill our Existential Void
with the things that satisfy our ordinary longings
are we convinced that we cannot fill our deepest hollowness.

Those momentary experiences of happiness and 'fulfillment'
—which fooled us that we were on the right path—
turn out to be evasions and distractions from the real problem,
techniques for covering our inner Void, not for filling it.
Even in the midst of affluence, success, love—the perfect life—
the hollow Void screams thru the comforting fog.
In our secret depths, we still feel utterly empty and helpless.

We might struggle to fill our Existential Void in several ways:

1. Material possessions make our lives more comfortable and happy.

2. Beyond mere earning, we want our lives to accomplish something.

We seek self-esteem, a feeling of worth thru our occupations.

3. Love and marriage are also supposed to fulfill us.

4. Or we might seek long-range fulfillment thru reproduction.

5. And we might devote considerable time to enjoying ourselves.
Perhaps we enrich our lives thru travel, reading, education.

The happiness-game might obscure our inner emptiness for awhile,
but even the richest experiences probably will not fill the Void.
6. Finally, we might attempt spiritual self-fulfillment.
Thru ritual practices, metaphysical beliefs, & 'spiritual' self-help
we attempt to neutralize our Existential Void by our own efforts.
Do any of these methods really fill the Existential Void?

Not that our lives do not include enough things to be done.
We might be overwhelmed by duties and responsibilities,
but if ever we are done, we still feel empty.
Like a mouse running around in an exercise wheel,
we run and run and run, but we get nowhere.
Life seems pointless and futile; nothing satisfies our deep longing.
The Void is a hunger that is not filled with eating,
an inward question not satisfied with words.

We might discover our Existential Emptiness
when our basic life-purposes and fundamental world-views collapse.
We feel our Existential Malaise: emptiness, meaninglessness, desolation.

We might attempt to fill our Existential Void by collecting things,
hoping to make up for the substance being eaten away from inside.
But the gnawing internal 'nothing' gains strength as it devours us.
The more the Void eats, the faster it chews.

If we construct our lives without taking the Void into account,
we build on the sands of illusion; such castles will fall.


III. EXISTENTIAL FULFILLMENT

But can Existential Freedom fill the Void?

How might we allow the Existential Void to be filled?

The first step toward accepting release might be recognizing our Malaise.
Only when we have truly confronted our Existential Void,
when we no longer believe all feelings of emptiness
can be filled by possessions, achievement, marriage, children, etc.
—only when we feel our total, uncaused, permanent, comprehensive Void
are we impelled to begin our quest for Existential Freedom.

Once we have separated our Existential Void from our ordinary needs,
we might face another hazard—self-reliance.
We want to make our way in the world without the help of others.
So when we confront our Existential Emptiness,
our first inclination is to try to do something about it.
Later we might simply try to ignore the Void by getting involved
in our self-sufficient, value-affirming, optimistic ways of life.

After some frustrating years of trying to fill our Void,
we might be ready for the longest step of all—the existential leap.
We cannot see thru the dark cloud;
we can't know Existential Freedom before we leap.
But if the haunting Existential Void is powerful enough,
if freedom from emptiness becomes more important than everything else,
we will find a way to open ourselves for Existential Freedom,
perhaps after some false starts and getting lost in some blind alleys.

Leaping across the Abyss is not experimental or temporary.
Nor can this transformation be accomplished in a short period of time.
Commitment means cutting off all the other means of 'fulfillment'.
Up to the point of surrender, we have coped with our Existential Dilemma,
trying to 'fill' our haunting emptiness in various ways.

All such methods of 'self-fulfillment' must be abandoned:

If we have tried to fill our Existential Void with other people,
that orientation toward relationships will have to be reversed.
If we have tried to fulfill ourselves thru our jobs,
that self-reliant attitude must change completely.
If the Existential Void is filled,
we do not need the people we love anymore
(altho we can still certainly appreciate them).
We no longer use other people to complete our lives.

Is our Existential Void gone?
Are we released from our emptiness?
Do we experience a consummation of being?


IV. SUMMARY: FIVE DIFFERENCES BETWEEN
ORDINARY EMPTINESS AND OUR EXISTENTIAL VOID:

Ordinary Emptiness Our Existential Void

1. Specific lack, deficiency, 1. General, free-floating sense
absence, or loss. of utter hollowness.

2. Caused by easily-understood 2. No connection with the objective
situations in life. world; an inward nullity.

3. Temporary—until the situation 3. Permanent—no matter what changes
is changed, the need satisfied. objectively, the nothingness persists.

4. Limited to specific dimensions. 4. A hollowness of our whole being.

5. Knowing what we lack, 5. Nothing we can get, achieve,
we know where to seek it. or accomplish will fill this Void.

[Davidallany]

A man cannot search either for what he knows or for what he does not know... He cannot search for what he knows—since he knows it, there is no need to search— nor for what he does not know, for he does not know what to look for. (Socrates)It's unclear to me just at what stage of his life did Socrates state this, if he actually did, and if there was indeed such a person. It is clear however that whoever stated the quote was not a serious practitioner of meditation if at all practiced or knew about meditation.
Surely, a man or a woman can research, it's not only fun, but also a new way of finding the way back home. Intellect alone is insufficient to handle the question of knowing, because intellect is of the mind and the mind unguided by meditation is like a monkey swinging from one tree to another. This is what Lao Tzu the wisman from China allegedly had said ''
The ego is a monkey catapulting through the jungle:
Totally fascinated by the realm of the senses,
it swings from one desire to the next,
one conflict to the next,
one self-centered idea to the next.
If you threaten it, it actually fears for its life.
Let this monkey go.
Let the senses go. Let desires go.
Let conflicts go.
Let ideas go.
Let the fiction of life and death go.
Just remain in the center, watching.
And then forget that you are there''

[Hazel]

Truly experiencing The Void is the undertowe of 'the black night of the soul'
the observor of self utterly engulfed to near obliteration

some yeild to its black velvet cushioning
still in hope of release

others are swallowed by its gauping mouth
to be metabolized into emptyness

you cannot hide from it
but you can be of it and abide in it with an ear sharper
to the call of an authentic existence

[mosquito]

I know this existential emptiness only too well. For me, "belonging" sums it up. I don't think I've ever felt as though I belong here and the feeling of "being at home" has been limited to the times I've spent in the Amazon rainforest, and also a lot of the time I spent with my 2nd wife.

And now ? I go through phases - times when I avoid the void at all costs, not wanting to face the utter despair that I find there, or fill it with distractions, empty, meaningless distractions which only serve to make the emptiness greater. At other times i KNOW that I need to face it, go into it, embrace it and accept it.

Thanks for this Dianna and everyone else. And we should remember that the emptiness is the place of infinite possibilites and limitless creation.

[dianna]

"If ever there was a more poignant metaphor for the futility of existence, I haven't seen it."

"Sweeping"


http://www.youtube.com/watch?v=GgZx_vQcgHo


[T]here is the basic existentialist standpoint, that existence precedes essence, has primacy over essence. Man is a conscious subject, rather than a thing to be predicted or manipulated; he exists as a conscious being, and not in accordance with any definition, essence, generalization, or system. Existentialism says I am nothing else but my own conscious existence. --by T. Z. Lavine

A second existentialist theme is that of anxiety, or the sense of anguish, a generalized uneasiness, a fear or dread which is not directed to any specific object. Anguish is the dread of the nothingness of human existence. This theme is as old as Kierkegaard within existentialism; it is the claim that anguish is the underlying, all-pervasive, universal condition of human existence. Existentialism agrees with certain streams of thought in Judaism and Christianity which see human existence as fallen, and human life as lived in suffering and sin, guilt and anxiety. This dark and forboding picture of human life leads existentialists to reject ideas such as happiness, enlightenment optimism, a sense of well-being, the serenity of Stoicism, since these can only reflect a superficial understanding of life, or a naive and foolish way of denying the despairing, tragic aspect of human existence.

A third existentialist theme is that of absurdity. Granted, says the existentialist, I am my own existence, but this existence is absurd. To exist as a human being is inexplicable, and wholly absurd. Each of us is simply here, thrown into this time and place---but why now? Why here? Kierkegaard asked. For no reason, without necessary connection, only contingently, and so my life is an absurd contingent fact. Expressive of absurdity are these words by Blaise Pascal, a French mathematician and philosopher of Descarte's time, who was also an early forerunner of existentialism. Pascal says:

"When I consider the short duration of my life, swallowed up in the eternity before and after, and the little space I fill, and even can see, engulfed in the infinite immensity of space of which I am ignorant, and which knows me not, I am frightened, and am astonished at being here rather than there, why now rather than then." --by T. Z. Lavine

The fourth theme which pervades existentialism is that of nothingness or the void. If no essences define me, and if, then, as an existentialist, I reject all of the philosophies, sciences, political theories, and religions which fail to reflect my existence as conscious being and attempt to impose a specific essentialist structure upon me and my world, then there is nothing that structures my world. I have followed Kierkegaard's lead. I have stripped myself of all unacceptable structure, the structures of knowledge, moral value, and human relationship, and I stand in anguish at the edge of the abyss. I am my own existence, but my existence is a nothingness. I live then without anything to structure my being and my world, and I am looking into emptiness and the void, hovering over the abyss in fear and trembling and living the life of dread. ----by T. Z. Lavine

Related to the theme of nothingness is the existentialist theme of death. Nothingness, in the form of death, which is my final nothingness, hangs over me like a sword of Damocles at each moment of my life. I am filled with anxiety at times when I permit myself to be aware of this. At those moments, says Martin Heidegger, the most influential of the German existentialist philosophers, the whole of my being seems to drift away into nothing. The unaware person tries to live as if death is not actual, he tries to escape its reality. But Heidegger says that my death is my most authentic, significant moment, my personal potentiality, which I alone must suffer. And if I take death into my life, acknowledge it, and face it squarely, I will free myself from the anxiety of death and the pettiness of life-- and only then will I be free to become myself. But here the French existentialist Jean-Paul Sartre begs to differ. What is death, he asks? Death is my total nonexistence. Death is as absurd as birth-- it is no ultimate, authentic moment of my life, it is nothing but the wiping out of my existence as conscious being. Death is only another witness to the absurdity of human existence. ----by T. Z. Lavine

Alienation or estrangement is a sixth theme which characterizes existentialism. Alienation is a theme which Hegel opened up for the modern world on many levels and in many subtle forms. Thus the Absolute is estranged from itself as it exists only in the development of finite spirit in historical time. But finite spirit also lives in alienation from its true consciousness of its own freedom, which it gains only slowly in the dialectic of history. There is also the alienation that exists in society: the alienation of individual human beings who pursue their own desires in estrangement from the actual institutional workings of their society, which are controlled by the Cunning of Reason. Alienated from the social system, they do not know that their desires are system-determined and system-determining. And there is the alienation of those who do not identify with the institutions of their own society, who find their society empty and meaningless. And there is also for Hegel the alienation which develops in civil society between the small class of the wealthy and the growing discontent of the large class of impoverished workers. The most profound alienation of all in Hegel's thought is the alienation or estrangement between my consciousness and its objects, in which I am aware of the otherness of the object and seek in a variety of ways to overcome its alienation by mastering it, by bringing it back into myself in some way.

http://raincoaster.files.wordpress.com/2013/09/skeleton-mirror.jpg?w=558

How, then, do existentialists use the concept of alienation? Apart from my own conscious being, all else, they say, is otherness, from which I am estranged. We are hemmed in by a world of things which are opaque to us and which we cannot understand. Moreover, science itself has alienated us from nature, by its outpouring of highly specialized and mathematicized concepts, laws, theories, and technologies which are unintelligible to the nonspecialist and layman; these products of science now stand between us and nature. And the Industrial Revolution has alienated the worker from the product of his own labor, and has made him into a mechanical component in the productive system, as Marx has taught us.

We are also estranged, say the existentialists, from human institutions-- bureaucratized government on the federal, state, and local levels, national political parties, giant business corporations, national religious organizations -- all of these appear to be vast, impersonal sources of power which have a life of their own. As individuals we neither feel that we are part of them nor can we understand their workings. We live in alienation from our own institutions. Moreover, say the existentialists, we are shut out of history. We no longer have a sense of having roots in a meaningful past nor do we see ourselves as moving toward a meaningful future. As a result, we do not belong to the past, to the present, or to the future.

And lastly, and perhaps most painfully, the existentialists point out that all of our personal human relationships are poisoned by feelings of alienation from any "other." Alienation and hostility arise within the family between parents and children, between the husband and the wife, between the children. Alienation affects all social and work relations, and most cruelly, alienation dominates the relationship of love.

These are the disturbing, provocative themes which can be found in contemporary existentialism. But now we must ask: If this is indeed the human condition, if this is a true picture of the world in which the human subject absurdly finds himself, how is it possible to go on living in it? Is there no exit from this anxiety and despair, this nothingness and absurdity, this fixation upon alienation, this hovering on the edge of the abyss? Is there any existentialist who can tell us how to live in such an absurd and hopeless world? Is there an existentialist ethics, a moral philosophy to tell us what is good, what can be said to be right or wrong, in such a meaningless world? --by T. Z. Lavine



http://classes.kvcc.edu/jcorbin/PHI106/OptRdngs/SixBasicThemesExistentiali.htm

[Davidallany]

...I don't think I've ever felt as though I belong here...
I had this feeling since I could remember and still do. Interestingly, I find Avalon and selected members to be the closest place to home, wherever that is. It could possibly be that we still have not adapted to life on this planet or with the so called Human beings on the spiritual level. Still I love this planet and its inhabitants, because they deserve much, much better yet with all the darkness that have been they still go on with life and hardly ever give it up.

[GloriousPoetry]

Creative emptiness.......living in both worlds to understand what true joys means in our world spirit demands its place in this dance where our physical sways in different ways and then with a touch of grace finds one's heart in its infinite praise.........