is there anything to say about projections?
project something onto something.
something onto something.
without knowing what something is.
neither one something nor the other.
we only see when we have projected something onto something.
we only see when we have projected something onto something.
but we do not know what we have projected, nor onto what.
but we do not know what we have projected, nor onto what.
we see a result, but we cannot fathom what it is.
we see a result, but we cannot fathom what it is.
we see a sum, but do not know from what.
we see a sum, but do not know from what.
how do we deal with this?
with the fact that we know nothing.
we are satisfied with it.
or we pretend to be satisfied.
having no choice is not so bad.
having no choice is good.
is there someone who wants to do us harm?
is that why we're trembling?
because there is someone there?
or did we just think there was someone there?
did we make there was someone there?
have we been thinking again?
have we been fantasizing again?
and isn't projecting what we always do anyway?
and isn't projecting what we always do anyway?
is there anything else at all?
we think we see something.
while we project something onto something.
while we project something onto something.
we do not see one thing and not the other.
we do not see one thing and not the other.
we see the sum of something on something.
something on something is the code.
what could that mean 'without code'?
without code is like projecting nothing.
projecting nothing is the equal to seeing nothing.
equal to thinking nothing.
how could it be otherwise?
to see without projecting?
without projecting 'something'.
we don't even know what something is.
how can we leave something out that we don't know?
how can we leave something out that we don't know?
that we can't even think.
because thinking is always already a sum.
of something and something.
something we do not know.
we have already said that.
but if we don't know something, neither the one nor the other, how can we even know that there is this something, this or the other?
but if we don't know something, neither the one nor the other, how can we even know that there is this something, this or the other?
but if we don't know something, neither the one nor the other, how can we even know that there is this something, this or the other?
but if we don't know something, neither the one nor the other, how can we even know that there is this something, this or the other?
but if we don't know something, neither the one nor the other, how can we even know that there is this something, this or the other?
we don't know them both, but we still claim that they both exist.
we don't know them both, but we still claim that they both exist.
we claim this because we make it.
we don't see it, we make it up.
we have already said that as well.
but who tells us that it is a sum?
but we don't see the parts.
so how can we call it a sum?
a sum of something and something.
we are not getting anywhere here.
we have to try something else.
instead of projecting something onto something, maybe take something away from something.
instead of projecting something onto something, maybe take something away from something.
subtract something from something.
and then there were ninety-nine.
but is subtracting really better?
when we don't even know what we're subtracting.
then isn't everything just fantasized?
there is such a thing as imaginary numbers, isn't it.
but if there is something that doesn't exist, then this here could work.
but if there is something that doesn't exist, then this here could work.
then we could operate with what doesn't exist.
then we could operate with what doesn't exist.
and then there were three hundred and forty-eight.
the more we subtract, the more it becomes.
fantasy piles up on fantasy.
who should understand that.
there will be more of less.
that doesn't benefit understanding.
in any case, we can continue counting this way.
even if nothing is added, there will be more.
but we have to say it again and again.
so that it becomes more and less at the same time.
saying it again and again may seem redundant.
but only redundancy gives us what becomes more and less at the same time.
but only redundancy gives us what becomes more and less at the same time.
redundancy means well with us.
it allows us to keep going here.
with redundancy we can say something without stating anything.
with redundancy we can say something without stating anything.
and a loss at the same time.
beautiful is what is redundant.
beautiful is what escapes the statement, runs away, falls behind, stays behind.
beautiful is what escapes the statement, runs away, falls behind, stays behind.
stay completely in rhythm and yet do not match.
with the sound of saying.
further than the statement can ever say.
each crunch a little different.
especially with the non-standard gravel here.
different gravel sizes mixed.
transitions from one gravel size to another gravel size.
and from soil to sand to gravel to mud.
differences between a more crunchy crunch and a less crunchy crunch.
differences between a more crunchy crunch and a less crunchy crunch.
differences between a more crunchy crunch and a less crunchy crunch.
if this is not a nice redundancy.
but those who want to do us harm will certainly deny it.
but those who want to do us harm will certainly deny it.
they will say that we are dealing with differences and not redundancies.
they will say that we are dealing with differences and not redundancies.
and differences are like statements to them.
they want to take it all away from us.
so that we accept everything we don't want.
so that we accept everything we don't want.
they think they're giving us something.
they think they are right.
the difference between this crunch and that crunch is stated in three seconds, while our walk on variable gravel takes three hours.
the difference between this crunch and that crunch is stated in three seconds, while our walk on variable gravel takes three hours.
the difference between this crunch and that crunch is stated in three seconds, while our walk on variable gravel takes three hours.
the difference between this crunch and that crunch is stated in three seconds, while our walk on variable gravel takes three hours.
so it's not about a distinction, but about what lasts three hours, about what there are no words for.
so it's not about a distinction, but about what lasts three hours, about what there are no words for.
so it's not about a distinction, but about what lasts three hours, about what there are no words for.
sometimes more, sometimes less.
redundancy is the measure of what the statement cannot say.
redundancy is the measure of what the statement cannot say.
the measure of what the statement misses.
the measure of what the statement misses.
we remember that those who want to harm us, those who mean well with us, are ultimately only made by us.
we remember that those who want to harm us, those who mean well with us, are ultimately only made by us.
we remember that those who want to harm us, those who mean well with us, are ultimately only made by us.
we remember that those who want to harm us, those who mean well with us, are ultimately only made by us.
from something onto something.
and those who mean well with us even call it a necessary construction.
and those who mean well with us even call it a necessary construction.
and those who mean well with us even call it a necessary construction.
and those who mean well with us even call it a necessary construction.
because most of it is not necessary.
or necessarily not necessary.
we continue constructing.
construction or projection, that remains the same.
construction or projection, that remains the same.
maybe it is the same thing.
they will certainly know.
they always know everything.
let's remember that we made them.
that we might even be them.
namely when we are what we have made.
namely when we are what we have made.
if we are that, then we are, in a sense...
if we are that, then we are, in a sense...
and there's no getting out.
so we are not quite them.
and they are not quite us.
so there is a difference.
but the difference lies precisely in what they miss.
but the difference lies precisely in what they miss.
most of it is the difference between them and us.
most of it is the difference between them and us.
and between ourselves and us.
and then there's the trembling.
also that between ourselves and us.
the most is what remains when we subtract ourselves from us.
the most is what remains when we subtract ourselves from us.
and then there were seven thousand nine hundred and thirteen.
and then there were seven thousand nine hundred and thirteen.
it will always become more as it becomes less.
maybe this most is even the possibility to get out of here.
maybe this most is even the possibility to get out of here.
perhaps the only possibility.
the most as the only way to escape the projection.
the most as the only way to escape the projection.
escape from projection via the most.
the most, redundancy, beauty, gravel, exhale, inhale.
the most, redundancy, beauty, gravel, exhale, inhale.
a beautiful illusion at least.
and if it is an illusion, we have made it, thought it, exactly as we have made, thought those who mean well with us.
and if it is an illusion, we have made it, thought it, exactly as we have made, thought those who mean well with us.
and if it is an illusion, we have made it, thought it, exactly as we have made, thought those who mean well with us.
and if it is an illusion, we have made it, thought it, exactly as we have made, thought those who mean well with us.
and if it is an illusion, we have made it, thought it, exactly as we have made, thought those who mean well with us.
but if the illusion is like that, then it is also made in the same way, thought in the same way as any construction.
but if the illusion is like that, then it is also made in the same way, thought in the same way as any construction.
but if the illusion is like that, then it is also made in the same way, thought in the same way as any construction.
but if the illusion is like that, then it is also made in the same way, thought in the same way as any construction.
and no matter how necessary any construction may appear to be.
and no matter how necessary any construction may appear to be.
was that redundant enough?
was that something of the most?
it certainly wasn't the most.
and don't stop trembling.
words don't go until the most.
words always want to differentiate.
the gravel doesn't want to.
it is indistinguishably what it is.
it is indistinguishably what it is.
it is anything but easy not to distinguish with words.
it is anything but easy not to distinguish with words.
anything but easy to become like gravel with words, to become redundant, to achieve the most.
anything but easy to become like gravel with words, to become redundant, to achieve the most.
anything but easy to become like gravel with words, to become redundant, to achieve the most.
and when it comes to words, suspicion is not far away.
and when it comes to words, suspicion is not far away.
the suspicion that it is once again just about an illusion, a construction, a projection.
the suspicion that it is once again just about an illusion, a construction, a projection.
the suspicion that it is once again just about an illusion, a construction, a projection.
so something is excluded.
something from something.
but who is excluding whom here?
does the illusion exclude the gravel?
or is it the construction?
this distinction is not the point.
but how is exclusion achieved?
not gravel, not the most, not beauty.
not gravel, not the most, not beauty.
more precisely, by stating no.
no to gravel, no to most things, no to beauty.
no to gravel, no to most things, no to beauty.
something that doesn't say no?
we're not serious, are we?
that would explain all the tin cans.
that would explain all the tin cans.
that would explain a lot.
has anyone counted them yet, the tin cans?
has anyone counted them yet, the tin cans?
that might help us more than the bride in white.
that might help us more than the bride in white.
let's take that off again.
let's subtract the white from the bride.
or the bride from the white.
and then there were twenty-four thousand eight hundred and sixty-nine.
and then there were twenty-four thousand eight hundred and sixty-nine.
and then there were twenty-four thousand eight hundred and sixty-nine.
more and more of the less.
is that in the direction of the most?
or in the direction of the bride.
otherwise she'll say something.
otherwise she'll say yes.
worse than the trembling.
as bad as being locked up.
as bad as those who mean well with us.
as bad as those who mean well with us.
but saying no would be even worse.
that would be as bad as not.
the end of the illusion of being able to escape the illusion.
the end of the illusion of being able to escape the illusion.
so let's leave the bride.
illusion or construction or projection.
illusion or construction or projection.
we have already said most of it.
and yet we never get closer to the most.
who is supposed to understand that.
nobody can understand that.
there is nothing to understand.
or is there something else?
as everyone can easily recognize, there is one thing we are definitely not.
as everyone can easily recognize, there is one thing we are definitely not.
and who wants it to stop?
the cessation is perhaps the greatest illusion.
the cessation is perhaps the greatest illusion.
the end of the illusion is the greatest illusion.
the end of the illusion is the greatest illusion.
or the illusion is the projection we loose.
or the illusion is the projection we loose.
we miss the projecting itself.
the mechanics of projecting.
the one thing and the other.
such is the nature of this projection.
conversely, the projection is then almost that illusion that believes itself.
conversely, the projection is then almost that illusion that believes itself.
which believes that it causes the projection itself, controls it itself, wants it itself, is responsible for it itself.
which believes that it causes the projection itself, controls it itself, wants it itself, is responsible for it itself.
which believes that it causes the projection itself, controls it itself, wants it itself, is responsible for it itself.
which believes that it causes the projection itself, controls it itself, wants it itself, is responsible for it itself.
but as we have already said.
we have taken off the bride, we can also take off the projection.
we have taken off the bride, we can also take off the projection.
the projection of the illusion.
the illusion of the projection.
but then what is the point?
and then there were three hundred and ninety-nine thousand four hundred and fifty-seven.
and then there were three hundred and ninety-nine thousand four hundred and fifty-seven.
and then there were three hundred and ninety-nine thousand four hundred and fifty-seven.
are we done counting grains of sand?
are there exactly three hundred and ninety-nine thousand four hundred and fifty-seven?
are there exactly three hundred and ninety-nine thousand four hundred and fifty-seven?
are there exactly three hundred and ninety-nine thousand four hundred and fifty-seven?
that's how many there are.
what an effort for a handful of sand.
so many numbers that add up to so little.
otherwise we'll scatter this little.
trickles through our fingers.
but what remains should be the least of our concerns.
but what remains should be the least of our concerns.
but what should concern us then?
rather what trickles through.
that which is not durable.
that which belongs to the most.
then rather to the bride.
to the bride who says yes.
she could say yes to trickling.
she could say yes to trickling.
but there is still too much not involved.
but there is still too much not involved.
let's try it a little differently.
if only it doesn't become a statement.
but that wouldn't be so bad.
then we'll pass the same pretty spots again.
then we'll pass the same pretty spots again.
but then we'll also pass the less pretty spots.
but then we'll also pass the less pretty spots.
but we have to go through it.
maybe the less pretty spots will become a little prettier if we visit them several times.
maybe the less pretty spots will become a little prettier if we visit them several times.
maybe the less pretty spots will become a little prettier if we visit them several times.
they then lose their firmness.
perhaps they become a little more fluid.
all in all, that's not such a bad balance.
all in all, that's not such a bad balance.
those who mean so well with us may now be starting to tremble a little themselves.
those who mean so well with us may now be starting to tremble a little themselves.
those who mean so well with us may now be starting to tremble a little themselves.
just a little, but still.
it's almost like a start.
it's best to start again.