Why do we have to maintain our reputations when we don't want to? [Ism 2)

Why do we have to maintain our reputations when we don't want to?

[Ism 2)

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¿

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Why do we have to maintain our reputations when we don't want to?

*Taoism*

[Ism 2.

Untouched.

And Way.

Ism 2.

Path.

For

Amen.

Ism 2.

Nature.

And.

Us.

Ism 2.

2 is amative, soft on gaga, on me is 2

lull vino indite.

Ism 2)

Author's Note

Here's an interpretation.

This poem is being taoism itself.
These '[ x, y )' are a mathematical representation of a range of elements including x, and excluding y. This teases a naturalist point of well builded statements, on case of taoism.

It begins with asking the question in the title. If you know a bit about taoism, then you might have heard of taoism makes the human follow earth, earth following heaven, heaven follows tao, and tao follows ultimately the natural way. So, a human must do what he can without interfering with the natural way.

Then a vague voice, asterisks were used to give the answer as to show the uncertain void, from which this word taoism is coming in.

Then, instead of explaining taoism using brackets () as the norm, the naturalist view comes in with an invite for the reader to read further in. Saying the rest of the poem are in brackets which makes the reader to assume that it is explaining taoism.

Then the first stanza in brackets uses the forced full stops. Which is just to say, to take a pause before reading on. But in fact, the words are sandwiched between Ism2, which is being the begging, and the real full stop.

Then it uses certain ideas from taoism, and portrays "Untouched. And way." and "Nature. And. Us." Which are "Making a way without interfering", "and there is us left after we consider nature". And both of them comes from taoism, and both are logical flaws. And "Path For Amen." follows the way from before, but then, as For and Amen, are wriiten in different lines, and don't use full stop in between, it says, if one sees Path For Amen(breathe and life), then he/she doesn't see it all, and is binded with the rules of literature (to depict, following old isms without asking why), in fact, according to the poem, Path For Amen must mean, Path ForAmen....then it goes to second order logic; if Foramen is just saying the path as an opening to the bone (which doesn't make sense again), so if the reader fails this, it talks about his/her perception, and thus personality and thier belief, creates a doubt to trust it even more if the reader fails, and read and pass on without making sense of it. ForAmen has a synonym hiatus, which is taken as a gap in a manuscript, as a missing piece.

So if the reader analyzes, and passes, then they would think that this poem is criticizing taoism. So the reader reads further.....

BUT, because of using [ ), the second stanza is not included in it.
Yet, the reader reads,.

As I have using Ism 2 as metaphor of taoism.... the first 2 in those lines is taoism.
It says 2 is amative (loving), and then, it says 'soft on' and 'gaga', which are synonymous, and both are adjective. It doesn't say that 2 is soft on lagy gaga, because that is once again, meaningless. And so, again, saying "soft on gaga" is grammatically meaningless, yet one can follow with the meaning of gaga, that this phrase talks about an immature, foolish, unreasoning fondness towards the intensely enthusiastic infatuation towards 2.
Then it says "on me is 2"...then the reader might think that this line is followed continuously the the next one. But just for that purpose, it is made ending with 2, instead of 'too' or 'also', (if the reader doesn't follow this then they are failing in a staza which wasn't even meant to read!). This way, the line "amative, soft on gaga, on me" looks as in a quote formed by arranging 'is' and '2'. So the only two reasons for this line to exist could be: " the foolish infatuation on me", or, "the foolish infatuation, on me (operational and planned me[ with a blooper to come])", and the second one is what it is written there.

Then the last line before conclusion uses the whimsy words 'lull', and then 'vino' for drink. This line translates to telling the vino to calm by deception and produce a literary work. Then it ends with Ism 2.

Now, this line talks about a calming deception, that if you are in an amusement park ride, you are going to be decieved by this literary work, just like a vino.



And even after that, it decieves again! Sorry, but it was not me. I mean, the 'me' mentioned was not me, the poet.

Let's see...
Just after an unknown, of uncertain location, a word comes in in second line, "*taoism*". It shifts to an out of the worldly literature.

This is [Ism 2), which is taoism itself!

It started with itself, it ended with itself, and it surrounded elements which arr contained within it. Taoism.


Now, the experts on taoism are probably impressed.

Taoism says to let go of organized human contructs, and get on with nature. Nature of language is to communicate, grammars are the constructs.

This poem makes the reader to read, what is written later, which was shown as not to be read. And thus, giving no other choice to the reader than to follow The Way, where everything there is came out of tao, which critics itself, yet makes them follow the path. This is the yin-yang of taoism itself. One produced two (or 2 ;-) (for tao scholars).

Taoism talks about will in harmony with the natural way, but it restricts the true free will (the only problem I have with taoism), and thus Ism 2 made the reader do what they don't want to: the question in the beginning, and also the unintended last stanza.

Human interference can be damaging, but for tao and te, and thus the reader was supposed to be deceived many times, to maintain the beauty of Ism 2.

The reader was meant to rise uo to the heaven and see the true tao, and then after this poem, attain freedom from rebirth and death. Doing yang, brings yin.

It makes the reader to do observation and to meditate to see the true form, the true knowledge.


So, this is it.
[Ism 2) is taoism.