In a sense change is inevitable; the transience of the moment is vivid. So are the changes we undergo as we age. The concept of time implies change, the transition from one moment to the next inherent in our perception of reality. Our drive seems to embrace the spirit of change, vacuity, to negate our being. Change is thus vital to our nature, and in essence, its transience.
Yet, change lurks in measureless crypts, an ephemeral tonic of weariness, and the veritable yolk of the epistemic cascade of life. So, we resign to parody an idea bust at heart, and our souls to torpor, in a dialectic veil with reality disguised, after all life must go on, even if we quake to ponder if in tune with our being.
True, we seek change, to escape the boredom that is, apparently, our bane. Even so, it seems we must live with what we innately loathe but inundate us in countless oratories that wallop our votes. The promise of change appeases a spiritual abhorrence of the bore whose honey-laced tongues we grudgingly stomach in a paradox of angst whose resolve bears no semblance to change.
So, we nurse the wound change inflicts on our soul, unrealized dreams that haunt us still, day and night with brazenness too real to ignore. We crave change to render hope anew, the stockist of change we love to hate, and to love again, in a perennial cycle of spiritual restiveness over which we lack control, hence unable to change.
We struggle in transience to elucidate change, a reverse test-drive of a pervasive yet frail inherent scepticism, perhaps the raison d'être the oration of hope strikes weary souls time and again, an over-learning to inspire life anew. It is no wonder then that changelessness is so benign yet profound. We all need the engine of life motorized.
Nothing remains the same, until the fastest we perceive for stillness to reign, and to reveal the paucity of our reality predicated on change. It must humble to accept the observable being inane counted as whole. Our math must yearn for change to escape the rot of the ennui we endure in chains by change. The dread of time must accentuate the looming angst that torments our soul into the action change in effect derides.
Yet, we must dwell on time, again, in another sublime excursion devoid of shame. We must eschew the redundant bifurcation of reductionist dialogues and embrace our innate abilities to venture within and without with evangelical zeal. We need a new Copernican revival yet must probe deep into atavistic bowels for the propellant it needs as it is the interlacing of time that is indeed, change.
The now is the pivot of a continuum of consciousness we must explore, to assuage a spiritual angst scrounged by change, and indeed, escape the seemingly perpetual kerfuffle of a mortal dyad. Our tendency for smug, and to mortify our spirit as hollow ferreting, may signal cognate moribund antecedents, or with any luck, and soon, the crossroads, a universal epiphany that so far eludes us.
Indeed, change is not in what is but yet to be, what we precede perhaps by the light years that some we seek did before us. Thus, we must seek change within us too and way beyond, to enrich our transience and free it from the boredom antithetical to its being. It is in our journey into the past that change resides, the formations relative to which we are ancient, the thrust to propel our future.
An onto-theological renaissance some would say, perhaps embedded in historicism is counterintuitive in an age grand narratives of the abstract no longer sway the zeitgeist. Not even relativist inclinations temper extreme forays either of anti-contextual rhetoric, or across the isle, and indeed, may only confound the sceptics, yet others would hold. That the profundity of perspectives underlines the currency of the discourse is not in doubt, although that this cacophonous proclivity spells its redundancy is arguable.
Thus, we shun the dated to be free, to which change is integral. Yet, change is changeless, an illusion locked in the present, a transience that recedes into the future in a past, the future where the elements of change reside, in the past propelling us into the future. That we must embrace this mix of time as integral to change is clear as it is that nothing thus changes but only relative to our station in the progress of the universal consciousness.
It is indeed, prudent that we contemplate our freedom. Our very survival hinges on it as events about which we are dated may be crucial to our future. It is thus essential that we also explore the past in a neo-Copernican sense, in a universal historicism that embraces immanence, and our role in an eternal partnership of a continuum of consciousness.
With an eclectic verve, we must deploy our resources to reveal matters emergent in our consciousness, ahead and behind, to be free from boredom, and to exercise control over our destiny. A new planet in our past may prove more habitable to the ones we now seek, millennia older than ours, which immanent tools may prove inadequate to explore, as may indeed those historical.
We need to use the tools we have to enrich our reality, and to experience the change we crave, to achieve which a healthy citizenry is central, the pervasiveness of reflection wellspring of the eclecticism sequel to freedom, and critical for change. We not only have the chance to change the changeless, even if transiently, in our station of consciousness, we also are able to experience the changelessness of change, as for us to perceive it, more so at the level of wilful action, and even if ongoing, what is newly formed is formed.
Thus, change remains elusive, subject to the exercise of our freedom to explore or otherwise the union of an eternal consciousness of which we are a part. Our choice in creating the enabling milieu for reflection is crucial in this regard, evident of the continued devotion to dichotomous hegemonies being dated.
