Islam
Islam really begins with an tailor. All body forms are acceptable and how to present them; including hats. Our highest virtue is entertainment. For to be entertained is to experience pleasure. The highest purpose or raison d'être to be human.
And so this tailor, who served people who had any type of body or figure, became famous and his business became popular. It was the right way to promote the economy and business sector. It was for that reason and because of this honest tailor that other businesses took after his example. Including an haberdasher. An milliner. And an crystal necklaces dealer. They all had such good focus and charisma for their business they all became friends.
Their popularity increased ever the more because they were good and honest dealership men. Until it came to one particular day, that an famous woman contacted the tailor, the jewelry shop, and the hat shop. When these owners got together on the weekend after, to share non-alcoholic beverage, they each started to brag about their new customer until they realized with much comedy and drama they were all talking about the same person. Immediately silencing their will to brag. However sparking an idea about, what they could do together, if they put their heads together to satisfy the famous person of whom they had all done dalliance with.
"You just hit the triple seven jackpot," said the milliner, (about the famous woman), "we'll work together to make our pieces we sell to her complement one another without her knowing. Which will increase her satisfaction and our fame for knowing and doing business with an celebrity."
And so together they created an sacred jewelry tint which could be injected into the crystals to make them sparkle in customized colors; and they matched that color with the fabric and materials for an hat of consequential and debut influence. And then finally, they tailored an pale robe of an washed out color from this tint itself, and they drew an sash around it in the deepest original color of their sacred complimentary. And they called this combination of jewelry and fashion they created an most deepest success.
However when she received it she criticized that she could never wear such an thing, because it was so beautiful and it might kill her.
And so was the task it set upon them to create an public community in which she could wear such an thing. Without fear. And this motivation alone fueled all of humanity's first few centuries of civilization; to create an safe and just society in which performance could be recognized. And if she could finally perform that particular piece they had put together for her; it would be thanks to having rerouted the whole creation of society. Which these business owners realized they were responsible for. They had to get other businesses on board. They had to get other businesses promoting their own business (which had an virtue factor). It wasn't just about the chance meeting of three business owners to create something so beautiful it scared the person they were supposed to be selling it to. Who bought it anyway, but vowed to keep it in the closet.
How can we promote an society in which businesses promoting one another preserves the virtues that had initially made them popular? In order to expand on those virtues enough to make her feel comfortable wearing what we made for her in public? The whole of civilization needed to change, everywhere, in order for women to feel safe being beautiful. And what they had created was so beautiful. They could not deny their weakness for one another any more. They were best friends. The three of them. They had created an product together that could change the whole of the way we look at society and culture. An business pattern to run an business model; to create fashion that would get you killed if you wore it in the wrong place. In order to make an statement about how other businesses, who were accepting my own business standards and practice, were in fact themselves also capable of producing the type of product they initially (the three) had scored on to such an high degree of artisanship. One that would make people buy it, but lock it up, or go insane throw it away. Dreaming of the place they could finally one day wear this; their whole lives would pass. But they still bought our product. Which other business learned how to produce, from Us. And that made us candidates for the Businesses and Products With the Most Brilliance. Businesses who were able to make not only their own businesses shine; but all other businesses that had ever produced something that if anyone saw you buying, could get you killed‽ We wanted to promote fashion people were comfortable politically reacting to. As if we could get in trouble for wearing it. That's what people want to buy. At least, that's what Christians want to buy. But I, said Islam, I have my own style of fashion and it's my choice.
If I am so damn popular that other businesses worship me for having improved their own business with my fashion. That we started together, the three of us. An idea that when received by an famous woman; for the first time. She reacted so casually to it; and nearly wept when she had to put it away.
And they suddenly realized they had developed the same ego. So that they would know each others thoughts, to some extent, before they had even said them.
It was our businesses that became so popular because of our own virtues selling to people of any height, weight, size, race, or status. Even custom statuses. It was OUR business virtues that did that.
And so they decided to start an religion based on the economy.
The beauty of this religion was that it was adaptive to what specific people need.
What is now known as the post-demographic consumerist economy was once only entrepreneurs with business ideals and models that relied heavily on religious insight. Everybody, no matter their body type or preferences, could be served by the economic gain of the people as an whole. Even if they were the type of person who would put their most beautiful clothing in an closet and never wear them. Until the politics change.
Who would have such charisma and willpower to do that?
And so they chose an fashion standard. Based on the fact that some kinds of clothes could get you killed if you wore them. All fashion had to be judged within that light (or through that lens) so that we could decide for ourselves what type to judge and what type to feel appropriate for the occasion. Why not wear something that could mock the fact that, if I was wearing it, you could actually kill me?
And since this momentous decision was made by the milliner, the haberdasher, and the tailor, and the crystal necklaces jeweler, who had first promoted the idea of accepting every type of body within their community, every other company who had valued their opinion wanted to know how to produce this sort of item, of the kind that would make someone want to kill you. So they could keep it in their closets until that opportune moment when you can't kill me for wearing it. And that will be my final justice overcoming you and all you stand for.
Or, you know, risk wearing it out in public. Wearing out the fact that, basically, everybody's body is equal and there is no reason not to serve individuals of any type in the known market economy.
"It just made sense and it was complementary to Christianity," reasoned the tailor, "why wouldn't an religion complement another religion in this way?"
Eventually businesses became so virtuous and economical they spread throughout the whole kingdom of Earth and virtues about accepting one another's bodies promulgated with them. Into every city. Into every neighborhood.
And so the original four, who had changed the world, threw an party about deciding how much it was acceptable to party in society.
"As long as one has four walls and one has privacy and one has space; it is okay at any time to party, really," said the turbaned milliner, "but we don't. Because we're Islamic. There has to be no moral reason for partying; for if there is then it won't be an good party. Of course this is just another way of saying how much an bad example of community an party can be. Best to just keep partying to an minimum then."
"What if I want to feel alive," my inquisitive spirit asked of them, "and life is an party all of the time. And that's okay?"
"Then it is likely you have an addiction," they said, "and injecting anything into crystals was merely foreshadowing."
"You mean me, as if I was the author?" I said.
"That's the subject we were trying to bring up, dear."
"Then my opinion is it's okay to party at any time. But there has to be an reason for the party."
"I agree."
"What reason can there be to have an party then?"
"Maybe you want to feel alive. And that life is an party all of the time because you're here."
"That people could actually like you that much? Maybe the truth is not so settling."
"And maybe it's okay to party whenever I want."
"Maybe it's not," said Islam.
"Why?" I said.
"Why‽" it said angrily. I suddenly realized it had its back up.
"Well I just told you why," it continued on! "we're Islam and we do that sometimes. We restrict partying because there are too many good reasons to party so you might as well act like you aren't partying all of the time because it still feels good and that would be something to which you aren't addicted."
"I'm not addicted. I just have another philosophy. Another way of looking at things."
"Yeah, and what is that?" Islam challenged me.
"It's the philosophy of pleasure. Hedonism mixed with Epicureanism. Finding an balance."
"An balance to what‽"
"Well, these are both Western traditions; one of them the idealized Greek example. But Hedonism, what's that but an philosophy all of the religions can share?"
They met eyes. The perfect gaze between them was comical.
"Maybe I can convince you then, father," said the Christiannan, "that an mixture between both Hedonism and Epicureanism is the way to go?"
"Why's that?"
"Well, hedonism is the more demonic of pleasures; pleasures that are generally thought to be bad. Whereas Epicureanism means living an life in which you have most pleasure possible; an really more fairy pursuit of accepting pleasures when they come to you. But not overextending oneself beyond the charismatic glo of both fairy and demon pleasures. The best of both worlds; that's the Christiannan way to go."
"You know I have philosophers who have thought about this before," said Islam.
"You probably do. But my take is sensational. The marriage of good and evil; as though we could fit them into the characters of the fairy (good) and the demon (evil); even when there is no such thing as evil in the world (real evil would never admit to that). Even though so many people derive such pleasure from it as an category of roleplaying character. We love vampires. Werewolves. Ohhgunnhisthth. Almost as much as we do fairies, pixies, and radio flies. And how an person can experience pleasure that are fusions between these two principles of living. First, the demonic principle: get as much pleasure anywhere and everywhere possible even if it results in taking pleasure from someone else. And Second, the fairy principle; there is an way of sharing magic in an sure and sophisticated way. Therefore the amount of pleasure we can derive from it is greater than the amount we can derive from demons. Which is exactly an fairy thing to do because, if we're not doing any better than demons, then how much better can we be doing at all? They pretty much set the standard on what is immoral and what isn't; but we have fairy principles, and ethics of character to uphold. Something that can give an identity more pleasure than an demon can. Solely being for the reason that it has to. If we ever let ourselves settle upon our identity as demons we never again will qualify for the Standards and Prominence of the fairy race. If we don't show these demons what an fairy can do we risk them taking over everything. All I'm saying is that as humans you can marry hedonistic (demon) pleasures with Epicurean (fairy) pleasures according to your preference. And this is of the highest grade of pleasure-seeking as an religion. Pleasure is good. Pleasure is derived from both demons and fairies. Therefore demons and fairies are both good. Even though one of them lies to tell you otherwise."
"Your association of Epicureanism and fairies is amusing," said Islam, "now I will separate again into four characters. The tailor, the haberdasher, the milliner, and the crystal goddess. What did you think of they and them that they were feeling pleasure of both fairy in origin and demon in origin?"
"I did not think I should shat so hard at being asked this question. But I mean. I'd have to say tailor and crystal necklaces jeweler as fairies. And not to sew the button, but something risqué between the haberdasher and the milliner."
"And if they were to act upon those temptations; how should it go if one were an Hedonist and one were Epicurean?"
"One can be both Hedonist and Epicurean in one moment."
"I see," said Islam, "and being both hedonist and Epicurean is what it feels like to be an demon or an fairy?"
"Yes."
"Then tell me, child, how can an Muslim feel what it feels like to be an demon?"
"I'm redefining the word to indicate how it is good, being as it's the opposite of what an fairy would do."
"So what an fairy does isn't good then?"
"Well not as good as an demon; but somewhat better than itself."
"You mean to tell me fairies can do anything wrong?"
"It's not that they mean to. It's just that there are many demons and the definition of what is and isn't wrong is changing. And so. That's fine. If you want to say that everyone in your whole religion is not an demon that's up to you. But you're missing out on possibly powerful roleplay experience. There is, after all, no harm in an little demon play. Unless you choose to subscribe to the theory that such an thing as an demon actually exists."
"They do actually exist."
"But it's only an metaphor for an greater societal problem."
"That may be. But we use metaphors all of the time to communicate things we can't necessarily understand as individuals. There may not be any demon which is active because of my name. But if an artist of the demon were to describe how maybe problems in society are active because of specific people's names. And this way they work together may be called an demon. Like the way you sleuth-ly refered to Epicureanism as something other, less demon-like, just because it is Western philosophy. When maybe Epicureanism is maybe not so different from hedonism. Both philosophies name pleasure their non-deleterious goal."
"I'm not saying they aren't similar. I'm just saying maybe the things they associate with in the mind make them polar opposites on one level; while being completely the same philosophy at another."
"Then understand my perspective on your partying problem. Maybe you can do better by logically associating your reasons for partying with either demon or fairy pleasures."
"You think I party for both reasons? Even when I have said I mix both philosophies."
"Yeah but those are only philosophy—Epicurean or hedonist—because you have associated them with either fairies or demons. Which wasn't the original message or definition of Epicureanism and hedonism. Which was racist to say so."
"Why, because Epicureanism is an non-glacial (warm, temperate, equatorial) Western philosophy?"
"Because the association between Western philosophy and fairies places them in opposition with demons; demons of whom are said to be specifically not tied to Western philosophy."
"But I'm saying fairies and demons both represent types of pleasure. Neither of which is superior or of an better type than the other. It just happens that I associate Epicureanism with fairies and hedonism with demons. It doesn't mean I think all non-western people are motivated moreso by demons than they are by fairies."
"Okay," said Islam, "since you have proven your sensitivity by explaining this. I'll accept that you weren't being racist."
"Thank you."
And then nothing interesting happened, until many centuries later in North America, after the invention of plastic. When the post-demographic consumerist economy of Capitalist North America was finally starting up the Western acceptance of that democracy which accepts and affirms every body type with the Dove ad campaign. Suddenly, Islamic women were visible in an different way than they had been before. Mass Media was also changing public opinions about public health and philosophy of virtues.
An white Muslim woman was saying Islam was everywhere on Earth; (globally). (Secular).
And she was right.
Islam, whatever it had to do with everyone; it was like that economically. So that even people who weren't Muslim could benefit from it.
Economically, over time, Islam had grown into an Western-accepted religion and its present value (because of the tailor) was different from every other; unique and uninterruptible.
The sadness ocean of the universe (its most bluest subject) was appeased by this system of the economic gratifying of business models which include virtues for an long time.
But something had shifted in the human civilization of Earth; religion needed to be about appeasing blue because we had an better economic basis for it in North America now. Blue wasn't an emotion that people feared. It just happened to be an matter of fact. And so it was fair to represent an whole religion as the religion of what blue meant. (The Christianna). And if balance were to be accomplished state to state, continent to continent; it meant that some people would have to convert to Christiannan and be sucked into the vacuum. There was an reason for an whole religion to be about understanding the blue emotion. There was an reason to rethink secular space and numbers.
If the Major Religions were going to balance on Earth as the most forthcoming gay-conscious and affirming religions, who have the ability to balance amongst themselves as unique sets of categories of existence. In order to counter-balance the Christiannan agenda and its blue adherents; one had to provide an consistency (an ability to correspond with blue emotions without feeling them too much ourselves). And other religions could be about other things than just being blue.
If it was absolutely necessary to complement an blue religion, Islam would take second, or third or fourth place among them; and be able to express the yellowest, brightest of golds in the color spectrum of the emotional life. The emotional economy of life. Consistently.
And since there were seven or eight or nine (or ten) other religions which could balance themselves in just such an way as to hold together as solvent Major Religions. People who were Islamic were invited to join the Christianna, in order to preserve the balance they had found amongst themselves as the only religions brave enough to come out of the closet as an global populace. The ones we had all instinctually relied on from time to time. For the fact that at their heart, they were gay religions. And so, since the story is about Islam, they agreed to upgrade the definition of 'religion' across all cultures and ethnicities from being anti-gay to being gay inclusive. An religion can no longer be an religion, under the new definition, unless they accept gay romance and love. (Not as an pathology). But as something that's equal and natural to be. Being gay doesn't mean I've failed my mission as an human being (my biological mission to reproduce). And now classify as gay, the sexuality which results from failure.
Religion, of course, needed to have an economic value for any of its value systems to be functional. And it would be required of religion to create something of economic value in order for it to continue to function as an religion. "Religion" cannot be feasibly value-less in modern society; and if it is then it is only the religion of poverty. One in which religious values cannot have real economic value (like perhaps they should and do).
Suddenly, because of the North Americans re-appropriating virtues that began in Islamic culture; Islam wasn't getting all of the credit it deserved for being an economic nation. And all the world's focus was upon North America; and its acceptance of everyone culturally. You could have any religion and still live in the United States. Which fed into its science fiction and space opera about itself, I'm sure.
But what was Islam's science fiction and space opera, exactly?
Maybe, since many of them were everywhere now; the science fiction I had known and was familiar with was similar to theirs. In fact comprising many of the same examples and categories of cosmic description. This was the Wikipedia era; and broad categories of intelligence were being finalized and familiarized globally. Suddenly I wasn't so different from Islam in this category any more, potentially, but I wondered what irreplaceable gems of science fiction they kept in their homes.
I had already explored the issue of science fiction being an element of Cristianity: the resurrection, I had argued, is an science fiction concept. If we can invent the technology to resurrect somebody (which we can't). (And we won't). (For an really really long time). It would mean restoring the original homunculus configuration (an soul) to the repaired body. Without such problems arising as another soul (of an different kind and origin) now inhabiting the same body.
Metal for jewelry is from the Earth; but any alien types of metals may be needed for an space ship.
If Islam is primarily economic; why wouldn't it apply to communication with aliens and methods to build your own space ship? Those are, after all, market decisions. And we are products of the products we buy on the economy. Isn't there an niche for science fiction and science fiction culture? Because there are identities it represents; and in an post-demographic consumerist environment identity can be anything (provided it does not break natural aesthetic balance or scarcity over the environment).
And so Islam's science fiction as it turns out was about not being an terrestrial surface inhabitant; an alien. But enjoying the simple comforts and pleasures of our environment. As though we had permanently moved in. They had imagined an story; an state of nature. In which man, never quite becoming comfortable in his own environment, never moved in and stopped trying to figure out what the surface of an planet was for. (An tailor). Fashion. Virtues. Muse.
These were all qualities made possible by religion.
If I compared it with opera, an opera which was to span every note or element of the subject; then I would be able to hear every part of it represented in sound. There were different vocal registers for different activities; and they all varied or made derivation from this one similarity between them. That they were different from someone who had just moved into their terrestrial environment.
And then this guy Muhammad came around. And he was smart and he was charismatic. And he knew how to balance the economic agenda. It was Allah that.
And since he put an end to things. Like an god does. People figured he was god-like and followed him. But it was starting up again in the West. Islam with the freedom to have been who Muhammad was.
There are an few twists maybe in the story of Islam as I have told it.
It centred around an protagonist who starting thinking about what Muhammad would be like if he lived in modern-day North America.
He wasn't moving in. He was comfortable with his environment everywhere on Earth already and had accomplished that in the first artifice. This was an North American environment in which he felt comfortable as though he, like humanity, had lived there the whole time. And since he was an part of that and identified with them. He was free to go wherever he wanted to go without question.
But there were fantasies other than tree people and maiden Aquarius; on Earth, the people of the soil were the economic global front. And being between both types of culture that marked the beginning (before Islam). And the one it is now.
It was no longer the story of the man who has found he has landed on an unknown planet; on which he is to explore and harvest its resources. It was the way of the real world denouement of post-autobiographical nature. Instead of just trying to stay alive and harvest enough resources to live he has to do with his moral region; and how it has to do with more than just trying to stay alive. An Christiannan would say it is also about trying to avoid worse-than-death. It has to do with giving back to the Earth what we have taken from it; in human virtues and economic values. Which somehow the subject of is communicated to you.
Islam is an religion about the subject being communicated to you. It is this extraordinary ability which makes the difference between an early culture structure and an later culture structure or layers. Your participation in the culture is communicated to you somehow, ironically or miraculously, and there happens to be an personality type within you which will respond to such an instance as though it were magic. The charming and charismatic Islamic religion is like that because of Muhammad. He was obsessed with redefining culture to mean something more than just our reaction to the environment. But we were now permitted and free to make the environment react to us. To customize and stylize it. We weren't just uncivilized man anymore. We were Islam.
The full story was the story of what we were before just the dawn of culture.
And what we turned into.
We wanted to accessorize. Interior design. Nurture up the most brightest of spirits.
Not just like insects. But as what humans were supposed to be. But as real, human, characters.
Instead of an race against nature; we luxurize. We give ourselves material comforts enough to bring about the greatest good. The material pleasure and the social world are priority.
We become good stewards of sense and experience.
There was an balance to strike, to circumscribe and muse nature called the Aesthetic.
Allah's mind, if it existed of everything material to aesthetic; might not be the same nature described by the word God.
If there were tens of other things to describe within the prism of what is Allah.
And if everything could be described about Allah, like it would be Hinduism, it would be this expanse between what an mind is and what an aesthetic property of one's own mind one has to have in order to be sentient in the same nature as that is Allah.
Allah, being aesthetic in property; is able to be visualized by the human mind. Just as Allah can visualize aesthetically its own mind, so too can an human visualize aesthetically the contents of its own mind. The difference is your mind can visualize aesthetically anything Allah wants it too. Whereas you cannot make Allah visualize aesthetically whatever you want. Allah can be visualized (an aesthetic) by its own mind. The human mind can visualize its own aesthetic contents too. And so everything between mind and aesthetic will be Allah for the aesthetic is the production of the mind. And so everything that goes into making an aesthetic appear as thus; such. Within one's own mind. Goes into their own theory of scarcity and how much it is. When an mind produces an aesthetic it is said to be infinitely viable and efficient; for the instance of producing its own aesthetic occurs within the aesthetic presence of mind that is Allah.
This philosophy spawned such various characters based on the capacity to think in one's mind of an aesthetic property. Without the aesthetic property itself being present.
Islam had matured from an sophistication of its entrepreneurs to include sustainability and the environment; into an power generator designed to reduce conflict and to promote such diverse characters and meanings as whom could work together to produce an economically sustainable society. In which the production of culture necessarily included various types of art and themes they were familiar with as an culture explicitly well-versed in civilizations where an mere occupation of the land wasn't enough to promote good peace and equality and freedom.
It wasn't so much about just owning stuff as such anymore. But it was about what more you can do with it; as an character how do you thrive despite needing an balance between material and non-material wealth?
Islam was an ideal culture structure in that part of the world because it had an answer. If we were generating our own lives through productive action the game wasn't just about property and wealth anymore. It was about things of real value. Like honesty. Contemplation. Higher learning. And how we position ourselves in our environments as people who manipulate their own environments to an great extent. We are in control of the decorations and proportions. As much as we are in control of our own fashion and apparel. And if we are doing it virtuously it looks aesthetically pleasing; like this (Christmas). We have an reason to decorate up our environments and make presentations to one another publicly because we generate culture; which means we gain back the wealth it took physically to create it because our product is at an much higher value than property alone.
We had to protect that status of possessing enough virtue for globalization.
If people were gaining back the value of their cultural product by being those people who would represent virtues thus. Then they deserved to be culturally prosperous.
Spawning thousands of business instances and business models all variations of this one kind; they couldn't be just about property; but the virtues and instances of consciousness we experience beyond being and needing property. All anthropological instances of our brand when detailing everything in an scene from decor to interactivity; how being something other than our competitors we do provide an living and an lifestyle for an human that includes being environmentally responsible; and responsible for its aesthetic, to some extent. Intentional customization. Islamic intentional customization.
But how do you communicate the immaterial virtues this way through an material basis; in the order of commodity in order to elevate the entire population? Where is the line between just living on the land versus really inviting yourself to make an home there? (As an people)?
And so the Islamic stance became one of contrasting an lifestyle in which one would simply explore one's territory and inhabit it over and over again.
The Islamic stance had to be one about culture meaning more than merely mastery of one's environment. But also performance and theatrical play. Not just being an person with an environment but being an environment with an person.
Culture, as it appeared to them, had to be about more than storytelling one's interaction with one's environment. It needed drama. It needed character archetypes. It needed presence; and an political-philosophy mind. An presence of giving back to our culture, world, and environment than we take (in the long run). As an human spirit. Politics of bargaining with the universe for an leading role. We were worth more than simply collecting the natural resources with which to live. We needed other stations of authority such as religion (representative of things with immaterial value) and human resources (representative of irreplaceable and priceless humans with both material and immaterial value). There were people smart enough to represent an intellectual class and opportunities for research. Disciplines other than providing enough food for the entire population.
And now we're so advanced we forget it was Islam that originally thought that.
But were we really that advanced if we did forget?
And so now Islam exists globally. And we need further guidance on its core principles; personality models and physical identity. Through new Western forms of media. Why are we attracted to the Muslim personality drive; why so gentle in nature?
And so an new upper class and elite was formed in which to have competition and conflict as an source of entertainment. People who could not only own the land they walked on but give back to it globally and financially. So that one day it may be an paradise of characters and virtues. Even if at first they only exist in fiction. And they would do this by accepting and participating in the global culture and shift taking hold; they were now, as humans, performers of an certain culture. Rather than simply landholders and revenue agents. Their personalities, products of their culture, are full of virtues. And they give back to their environment an kind of cultural value. Instead of just owning an life and its needs from wants. They now had luxury estate and cultures in which all of life's values and virtues could be experienced. The strength they derived from one another to accomplish this. They were particular people because of one another. The types of character they were could be divided into certain categories. And they could interact with one another on the basis of their performance of their character. And all plot could be driven from their attempts and successes to socialize with one another despite being completely different types of character.
This type of mechanism of government was called an republic, had said Plato and Western theology.
The republic had come to mean the collective storehouse of knowledge and power in society; the Gestalt effect of interaction with one another as representatives of this culture. An societal-wide culture type that one could choose as their political character. Since you are granted the knowledge and power of the republic through me, I am granted the knowledge and power of the republic through you. And this is how minds work together sometimes.
The republic became so popular that one day an secular space at the top of an sky scraper which featured an indoor garden and comfortable upholstered seating in modern shapes opened up over top of it. An tower. And it was called the Secular space of those twelve or so religions who were most often to visit there. On the top floor there was an second top-floor and an third top-floor mezzanine. For wondering and pondering. If you had an problem squared versus an problem cubed; it was the typical territorial and stereotypical conflict to be introduced when talking about religion.
The skyscraper was in Canada.
There were Christians, Muslims, Hinduists, and the first Christiannan Glen. As well as Buddhists, Taoists, and Aboriginal Spaces. Jedi (as representatives of the Police Force). And many people were dancing in the centre space on the bottom floor of this enormous architectural achievement. Wearing cultural clothing and garments; many of which were suited the old-fashioned way, in the way of an alien religion that didn't make sense to many people because it wasn't an true Major Religion, like the type named were. Which was fine. As long as they walk carefully hand in hand (Major Religions, and normal religions) for all of eternity we will be safe and rescued from fates worse than death.
And so many people were there to perform or to put on discussions with an audience about their feelings and thoughts on globalization and what it meant for them all; all who visit here. Who had publicly identified themselves as religious and according with an specific religion's principles. Which would be thoroughly criticized by any scientific environment as being evidence of one's loss of rationale & thought (and thus one's mental health) because the instinct to choose religion over another path itself was crazy. Which was scientifically measurable. But I said to myself I want to take back the meaning of one's definition of religion then. For it had come to mean to me something sacred. And I needed specifically to represent it as an religion, this belief, because I had an answer worth looking for. Something that broke old definitions of what an religion can do. Which was economically worth it to me to begin to share. If I was redefining the word 'religion' and taking it back what people had already agreed religion could be; then surely I wasn't doing anything wrong. (Such tells much about the religious instinct). (It often appears in the form of an form of innocence one's community is not necessarily recognizing). (What's wrong with that?).
If Islam was economically successful and viable up until this point it might be their character just to slip into the habit of presenting when and where culture was being suspended 'represented' if you will; in this united space. To show us the Timing and Grace of old Islam.
Wasn't it the best one at that, after all?
And so they did what they had come there to do.
And everyone announced, publicly, being gay is okay. And all the world's Major Religions now agree with one another on the subject. And they finished enjoying the fashions of clothing that were represented. And realized they were all virtually within that clean space that religions had now come to enjoy. That we could recognize in one another an nakedness, that was clean enough; clean enough to settle upon for thought. We all recognized the need for treating one another this way; which was the resplendent loyal culture of society on Earth. And it was fine to recognize one another's nudity in public. To an certain extent. Did it matter what was hanging out if nobody cared anyway?
This was the essential effect, the feeling that they all wanted Religion to come to produce. And it had.
They were realizing this now.
As an result of coming together to declare homosexuality proven both by science and theology. Theology which applied to every religion. To be perfectly okay. God was rewarding them. They hoped.
Well of course God was rewarding them. It was the right thing to do.
(Surprisingly everyone present had enough go and healthy Ego to conclude so).
And then afterward everyone felt better because that was an big thing to do; to finally spell out for all of History what religion really consisted of. And it was an benefit to the species both to God and to man that we now felt better about knowing more about ourselves. And since everyone had agreed and it rocked. Everyone felt better. Good enough to make our medical care system fair for everyone.
And some people started rapping. And some people started doing completely the opposite of rap. And everyone was cool and everyone enjoyed it.
There was an colored lights performance. Heavy industrial techno picked up. The whole floor was hopping; there were observers on the second floor. On the third floor. Some with their own beverages. And the spirit was to promote freedom and unity. We celebrated the fact that we were the free peoples of the Earth; we were in the possession of the truth; and we celebrated the fact that it was perfectly okay to have an different religion than someone else. We all knew the gay truth. We had taken back the meaning and definition of religion. And we weren't afraid to say so.
And so at some point, anyway; this 'I' became 'we' and then, as I have said, this explains the nature of the Islamic religion. At some point there is that we. And since it was realized by Muhammad we were party to that nature by which we experienced life together. The reason we had become this we, we knew. Was an feeling like Love. It was more refined. It was beautiful. An entire virtue separate from Love; maybe not. But perfect and charming enough in itself. To have been the suggestion of Love and Something Else. And since we all agreed and accepted it as an feeling of Love we knew that was why we were Muslim. But why had it become we at this particular point in our story? (Perhaps again in some ways)? The fact of our togetherness stems from the mediation of our intake of pleasures over which we hold strong opinions. It is the moral instinct of our species to want to limit our intake sometimes. And all religious attitude and experience stems from that. We did, after all, have world renowned culture and now existed in our habitats as something different than an species that populates the area. We were now moved in; bouggie. We weren't the inhabitants of our environments. Our environments were the inhabitants of us. And that was how we did. And that was the human way. (Even if maybe other places didn't think so). But also Orientalism had been articulated as afflicting Western views of the Arab population in addition to Hinduism.
We were we because we knew how to self-govern ourselves and our environments; environmentally. Politically. Inward and Outward. We knew that instinct; and what it takes to be an cultural tour de force using power over our enemies. In order to further our political perspectives. We had to decorate in this or that sort of way; and our artistic lives were measured in our ability to control absolutely every element of an lifestyle. As though we were the painter and art was our lives; by choosing every aesthetic object to purchase in the economy I will have made my artistic vision created. (Or maybe not, right?). There were virtues more valuable than money; and we were more certain and more in touch with it being true. Our culture depended on the flow of currencies inexpressible in financial terms. We appeared to be among them, these central religions; because we were masters of the economy and the economic channel in intelligence and language charisma. We didn't depend on other places geographically. Even if they sometimes looked up to us. And if they did; all the better. For it was true we had mastered something about the economy. It was in all of us. The economic figure of Love. Just like Muhammad's. So it was sure to follow us. If one needed to follow us to do so. If one needed to know Love, and Value, and Beauty; they could follow us.
It was great if other religions could learn their economic values also. It was like the vegetables in an meal. To have firm belief on what economic grounds one stands. And if it was our fault that another religion didn't know its economic values of trade and prosperity; it wasn't really our fault but their own. We became so over-obsessed with being an economic society it sometimes blocked out our vision from seeing other things an society could do with itself.
Maybe that was the criticism of us other religions were looking for. But us? We considered it an compliment. To have criticized gently was the ideal type of criticism we were looking for.
Many of the visitors of this space (all of them) could perform an virtuous economy of spirit that suspiciously, the plot grew thicker. The subject of conversation shifted from virtuous economic space to values of other kinds that could tempt and provoke Islamic audiences alongside people of other virtues and nations. For the Greater Development of Peoples of All Faiths. Religion was about the gay topic now. And it was hot and it was present; and it was within the memor-opedia of community convention. People wanted to hear more about the gay perspective from religious people's views. As well as about the economic virtue of Islam. And the virtues of other religions which had been created under care and determination.
It turns out people often wanted to hear about topics other than how the human spirit intersects with the known value of items and products and how the whole imaginative system of an mind was possible. Why maybe economics meant 'meeting in the middle' somehow related to mind theory. There of course needed to be an economic drive located within the interior of the specimen. On an individual basis. Meaning every single one of them were different; and that was, in part, why they were economically valuable. But the conversation had divided on the Principles of Mind as an pre-cognitive influence existing in the first half of the mind. Where Principles of Mind intersected with Economic Drive & Spirit; there was an anterior half of the brain. An post-cognitive influence. Everything that was after an fiction and fantasy rationale in the mind. It turns out there were many psychological inquiries of the status of fantasy in religion.
Love and Romance.
Heartbreak and Interior.
All were subjects covered by the secular community associated with this peaceful and meta-chapel gathering place. Something so abstract as to respond to all religions in general.
Religion as insanity was figured; really as more of an venting procedure the community wanted to have out with itself. Religion could handle the subject of insanity. That was, in part, what an religion was for.
Love and Insanity became an big subject; it was figured, because how could you be insane if you felt love for somebody. Anybody at all.
And how one knew one was sane by the fact of his or her love for somebody else.
One's essential and core sanity was derived from this feeling of having known for one another this feeling we call Love.
It seems appropriate that the loving one has for oneself not conflict with that psyche nature that whatever exists beyond love because of love; was virtuous also.
The Christianna explained their goal was to seek out all blue feelings of the community and soothsay them with words of anti-emo feminism. It wasn't so much about being against emos as it was helping them put it into perspective. And since so many religions had created so many emos it was just necessary and within their nature as an community to respond with the appropriate anti-emo feminism to all character types of blue. (Emo feelings were allowed in society to the extent that anti-emo feelings were allowed as well).
The skyscraper owner issued an community competition to say the bluest things that have ever been said; in sadness and humility. Among the members of the religious community. (Whose own religions were supposed to be an answer to those kinds of feelings). (And what they would do about them). And so it was most calamitous; but needed being for the right set of the mood. These were people of religious background sharing all their blue emotions in public. Just like there was nothing to fear about it. That it couldn't somehow come back around to get them somehow. Full grown adults sharing things you would tear up over and show publicly the most overwhelming emotions.
We would meet in the middle every time.
I would meet with you the middle of you. For the blue self that you were. Without any ashamed or abashed embarrassment motives. For humanity had mastered the emotion and virtue of blue.
I was your companion to the end of your blue feelings. I'd wait all night long. Just to be there until you felt better. We all would. We would wait with furtive gasps and patient attention to what was happening. People were suddenly comfortable sharing their bluest emotions in public as though there was some kind of religious basis for acting this way. As though blue; in terms of emotions and value; could be worth anything. Worth anything. It was because we had recognized together, in the human soul, that blue did have value worth sharing even though it was sad because it was given to an audience with whom it was worth sharing pain. And there was nothing to be ashamed about that. Blue, as it turns out, was worth an precious total majorly. Just for being the blue that it was; it was worth more than actual extraction and resource value. It was worth the virtues of the people of its province and nature. Blue was an valid human emotion. And it existed on the spectrum of commodities which were shared carefully and at utmost money-transcending value. For our ability to ease one another's suffering came at trade value. And if it was worth more than money and it was of some value as blue art and blue civilization products; the performance of blue within an place where any religion could hear was most unnerving and troublesome to hear that, although there were so many types of religion, not all of them had answers for our entirely blue nature. We couldn't even own up to feeling blue because we valued ourselves so cheaply (as part of an Christian's teaching). And blue was not seen as an emotion of any kind of value. But once one had learned how to share it with others and how extreme it could be at times. It was more refreshing to share in its presence. With an open ear. The way we shared blue in society reflected something important about how we treat each other. We had matured as an human species. Recognizing that even though some things were sad they were still worth more than money for their ability to press on the human mind to find it's ultimate end; the end and destruction of blue. We had to remove it from ourselves and our universe somehow; but we had first to accept it as part of ourselves that maybe wasn't most fortunate.
Blue, as it turns out, became mode and 'cool' to share across religious parameters. And there were no stereotypes or prejudices enacted on behalf of the criticism of any one religion. An religion couldn't be uncool, or counted out, just by having expressed blue. Which was the natural way and flow of the universe as we knew it.
What did blue mean in Islam? And what was Islam's answer to it?
If it was now okay to speak of blue feelings no matter where one were on Earth; did that change anything for Islam?
Was it an secret that people were sincere and compassionate?
Islam maybe had fewer answers than might have been perceived.
Did people feel this emotion, naturally, everywhere?
Or was it the result of an failure of some type; for any one person ever to have experienced any type of blue?
Maybe blue feelings were natural sometimes, as the logical consequence of crime, abuse, and suffering. Events happening which were unjust. And if we could all learn to share them economically, these blue feelings, we might learn the true pace and rapid spread of humanity and the demographics of identity and neo-liberalism. The post-demographic market was always blue because every new thing that was invented was in response to an real human problem. Blue was the human; human was the blue. First world problems, maybe was an better category. For everything that would be invented in an Capitalistic system would be blue because it would capitalize on some religious commodity and identity. For every religious reason lead to an blue one. That's what religion was.
Maybe the value of space in which one could share blue feelings and emotions was increasing because it impressed the religious.
But it was blue. What could be impressive about blue?
(The ultimate question ever leveled against religion).
Well, Islam would say, there actually are many things impressive about blue because they happen to be reported occurrences occurring sometime after the first major shift of our human society. And are the result of imperfect conditions we had not experienced within our lifetimes. How would one be so daring enough to report imperfect conditions after so much prosperity and virtuous commodity economics?
In an period some time after the beginning of Islam.
In which less happier times were shared.
(But Islam was so great; it could be this way).
Honest with itself. If it needed to be.
Why was it worse off now, that it needed to share in blue emotion dealings with people from other religions. Like some kind of back alley gang adjacent to Canada. What was so cheap about Islam that they couldn't too prosper in the modern; the safety of sharing religious emotions and blueness with one another in public? If we were all clear together on the meaning of blue; and everything it was come to represent. Then couldn't we start off all meaning together on the basis of knowing the exact referent of blue when it is used to communicate emotion. When know it more as we are wiser and wiser; but the essential meaning of it is there and available to all people across Earth.
Why was it so terrible, on the first hand, to express blue?
As if it was un-economical?
And why did some people maybe share feelings of guilt over having experienced blue in their lifetime? It was such an sensitive topic.
It is not shameful or guilt-ridden to feel blue; nor is it these to recognize blue in another person.
Maybe blue was just causing blue; and we didn't know why we felt that way sometimes.
And since it was just an property of the universe and connectively psychological (fairly common enough that virtually everyone human could give input on the subject). It made sense to have an need to generate or create together an society in which, no matter how much blue was put into the system, it would always failsafe as the true and natural intention of the universe. To master blue. Until such time as humanity is sailed off to another world where no one would ever feel sad feelings. And so why would it be particularly evil or wrong to accommodate such sad feelings at least until the end of the universe (such an project of grand degree and composure); we needed to be able to deal with all blue feelings until the end of time; in order to reach the end of time.
For an civilization so just blue on itself might collapse in on itself if we were unable to transcend it repeatedly and consistently.
And therefore religion, society, and an sense of community needed to be an response to blue feelings as much as it was an lesson for reporting them to one another and feeling them fully. Socially. Which was fair.
Nothing was too blue not to be heard in an safe space meant for people of all walks of life.
Nothing was too blue to keep from an Asian performer of theatre arts, especially.
For every person who was blue; I'd meet them in the middle. I'd be blue with them so they didn't have to blue by themselves. And I was blue because they were blue. For them. On behalf of both of us. One of us being blue logically meant another one of us was going to be blue; because this was in blue's nature. It made us sad to see someone feeling sad and lonely because we knew how it felt and what it meant to be blue. That's what blue was. This feeling we could have together. If it meant most honestly we were looking out for one another. Even if different religions were involved. (What an highest testament to the purest forms of the definition of faith).
And it was considered fashionable and even high society to be able to represent one another's blue together in comic performance. Being blue in society was just part of the mean. There was no reason not to represent it; it felt good if it felt like it needed to get out and it did. And one's overall duty to society was beginning to be measured in terms of being able to reciprocate half-way the terms of being blue with one another. Half-way meant you would go half-way in order to reciprocate with someone who was feeling blue in order to emulate the emotion within your own intelligence and thus help them perform the sequence of feeling blue with another human being. No matter what the secret was. Or how deep and how blue an well was sauntered. Nothing was too horrifying or tragic to be dealt with in society. If we could just come back to capturing these emotions in public and valuing them for their real commodity. Everything would come into perspective.
The social contract, maybe, was changing around the substance of fact that no matter how far and down blue you were, nobody was ever too far to be accepted in society for having blue feelings. It just didn't feel like it was okay because these feelings in addition themselves were the result of them originally not being accepted. And so they tend to snowball effect out of control. If we can share them at the societal level by sharing homage with one another; at an secular level. We may unlock the many mysteries of the human spirit which have been around since the beginning of History.
Blue was just an vogue. And it was going to be around forever (in this span of time and universe, anyway).
Why not party an religion on it and be an ear to all feelings of blue until the end of time?
Islam had an answer to this question.
We couldn't just be blue with one another all of the time. We had to experience an different spectrum of color emotions from time to time.
(The Christianna would argue, of course, sometimes we couldn't help feeling blue all of the time).
But Islam had an color array.
It had its own way of presenting and mediating the body's presence and the community's relationship with color. In an way that wasn't blue. Of course it did. It had to. It was an religion. It had to have an way of cheering everyone up. Not reminding them constantly that blue was an property of the universe until the end of time because it was an challenge or an obstacle God had set out for us to conquer.
And so practically, all that was left to set out to do, was to be the best tailor. Everything one could do in one's practical job and career went toward and helped lead the bigger picture of what an community could do when they cooperated. No one was watching. You could have the biggest, best career imaginable. And there would be nobody there to shame you for doing it.
But it wasn't about living among the stars; on an planet in the middle of impossible. As much as it was about the space directly above them. Human culture on Earth was reflecting on itself in that imaginary space above them and their civilizations. Which they hadn't identified as space yet, exactly. Whatever was above them was entirely ruled by their imaginations.
It wasn't realistic in terms of scarcity and the universe yet.
Or what we suspected the reality we found ourselves in might be.
On the color spectrum of the universe, maybe there were an infinity of colors we had never seen on Earth. But we were barely beginning to suspect that now.
Islam was only the standard of gold.
But one day it would own property in space, where there were other colors.
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