Quality Investments as Enchantments

June 05, 2021

Quality Investments as Enchantments

The quality analysis of events and possibilities begins with the accurate assessment of suitable priorities.

Investing in the experience of quality art has little, if anything, in common with speculating upon possible financial gains through buying and selling art, antiques and access to intellectual property.

Genuine experiences of quality art are enchanting. Those experiences are quality investments in themselves.

Truly thoughtful discussions are elegantly egalitarian.

Perhaps you are unaware that both elegance and egalitarianism are quality forms of safety. When they are combined, the effect is magnificently magnified.

Perhaps you have difficulty reading.

Perhaps you have difficulty understanding the English language.

Quality investments are always associated with empathy.

Excessively wealthy persons rarely have adequate empathy. Their egos are extraordinarily large. Their souls have shrunk to nothingness. They contribute nothing to justice.

Whether you are wealthy or not, you may have shrunk your own soul until it became nothing. You may have deluded yourself, and even other people, into thinking you are devout. Yet your only real devotion may be to your ego.

Wonderful witches are persons of considerable soul and very little ego. That is one of the reasons they are regarded as threats by egotistical persons.

Please update yourself about history as soon as possible, if you have considerable gaps in your awareness of it.

Please also update yourself on the present.

How do you usually identify, and invest in, quality news services?

What is quality news, in your view?

Perhaps you are not a particularly good investor at all.

Perhaps you fail to ask yourself the appropriate questions through which to gain necessary insights.

Quality is always associated with the acquisition of insight.

How do you distinguish between real and surreal investments?

Charlatans thrive on promising much and providing little. They often communicate with assertive overconfidence but no real substance.

Perhaps you are a charlatan.

Perhaps you pretend to be egalitarian.

Perhaps you mistake the glamorous for true elegance.

Perhaps you are corrupt.

Perhaps you are stupid.

Perhaps you are lazy.

There is much cynicism and disillusionment in many parts of the world inhabited by humans. There is widespread anxiety. There is a pandemic of clinical depression. There are far too many untimely deaths.

There are far too many cruel practices being perpetrated against the elderly as they decline in health. There is far too much abuse of vulnerable women and children. There is too much indifference towards people experiencing poverty, illness, disability and fraud.

Attempting to develop adequately democratic structures, systems and facilities for quality journalism and quality governments and quality communities to thrive should be regarded as the duty of everyone, for no pay, with at least a couple of hours dedicated to the work each day.

It is the only hope for survival of your own species and many others.

Purported journalists, in general, have no idea how to improve governments or democracies and so they are utterly useless as leaders and possibly even evil themselves, like most of their employers.

But quality journalists are not evil.

Quality politicians are not evil, either.

Real world leaders are not evil.

How do you prefer to define and describe the experience of enlightened public life?

How do you prefer to define and describe the experience of enlightened private living?

How do you prefer to define and describe the experience of enlightened community experiences?

News is meant to contribute to the improvement of political practices though that rarely actually occurs in practice.

How do you usually think about equality in relation to quality investments?

How do you usually assess investments in terms of good taste and good humour?

Perhaps you do not do so.

How do you identify and assess traditional rights, freedoms and privileges in various contexts?

Are you sure you know the difference between:

a) protecting pleasantly private experiences of simple living, and

b) hiding unpleasant feelings of embarrassment, fear and shame?

What interests you, and why?

What frightens you, and why?

Which of the above questions do you believe to be most associated with quality investments as enchantments?

How well do you think you know yourself?

How much do you appreciate the food you eat and the people involved in its production and availability?

Are you not yet actively involved in making the world a much better place than it would be without you?

Perhaps you prefer to avoid your social responsibilities.

Do people often misinterpret your meanings and intentions or do you usually find yourself with like-minded people who understand you well?

Do you usually think certainty is normal or abnormal?

Do you usually only measure artistry in commercial terms?

Do you usually associate the development of better communities with the experience of art?

Are you willing to volunteer or would you prefer to wait until you are forced to act by imminently dangerous circumstances?

If you wish to prevent corruption and improve democracy, are you sure you have authentically reasonable intentions and the necessary cognitive resources?

What have you discovered through history, and psychology, in relation to those problems?

How do you address brutality, whether it is officially sanctioned violence, abuses of power or any other aggressive act?

Where are the structures and systems to help good people address and prevent the harm caused by evil individuals and selfish groups?

How effectively do you practice peacefully creative resistance to corruption and other injustices, and how do you know?

How do you locate certainty?

How do you identify uncertainty?

How do you usually define evil?

How do you ascertain boundaries between the local and the non-local?

How do you ascertain boundaries between the usual and the strange?

How do you ascertain boundaries between the ordinary and the extraordinary?

What do you value most and how do you protect it?

Do you associate simple living with quietness?

Do you associate simple living with laziness?

Do you associate simple living with selfishness?

Do you associate simple living with changes in culture or with the continuation of traditions?

Do you associate tradition with cottages or palaces or castles or relatively ephemeral shelters?

Part two in the series on the enlightened re-enchantment of the world will be happening in a few days from now.

How have you been preparing for that eventuality, and where have you been donig so, and why?

What is your acquaintance with enlightenment?

How competently do you understand and implement enlightened economics?

How are you involved in the invention and implementation of enlightened community practices?

Where and when and how do you attempt to encourage enlightening dialogues, and with whom, and for what purpose?

How are you investing in justice at present?

Such an investment is obviously philanthropic, as long as it is adequately enlightened.

What do you already know about culture and kindness?

How, in fact, have you been investing in enlightened philanthropy, and why, and where?

Perhaps you have been doing so in your local communitas.

How have you been investing in conservation, and why, and where?

Perhaps you have been doing so in the primordial EverTime.

How enchanting are your investigations and investments at present?

How do you usually examine cultural evidence?

How do you usually examine consequences in the context of evidence?

How are you investing in enlightened beings?

Why do you do so little to support the development of legal practices and judicial systems based on elegant egalitarianism instead of bullying?

With so much authoritarianism in the world, how can that injustice be adequately addressed if not elegantly?

Perhaps you associate elegance with calmness and cleanliness, yet superficial elegance is highly deceptive.

Elegance is often expressed indirectly, especially when sensitivity is desired and/or required.

Importance is always more elegant than the unimportant.

Are you sure you are investing in useful inventions in an elegantly egalitarian way?

If you have surplus wealth, you may think you are investing it in the experience of art, truth and goodness when you are probably mainly speculating through the expression of your ego.

Persons with surplus wealth usually have no idea what to do with it for the greater good.

How can you prove you have been investing in thorough assessments of your abilities and failings as a leader?

How do you usually ascertain adequate expressions and experiences of quality and equality, and with whom?

Matters of taste and humour are mainly associated with associative learning and perceptual abilities.

How have you been attempting to solve the collective action problem?

If you have not yet done so, why not?

It is certainly possible to be both impoverished and influential at the same time, as many persons in the arts and academia will be well aware.

Perhaps you are a homeless member of the scientific community.

It is also possible to be ephemerally famous and have very little money or influence.

How often have you invested in yourself, including your imagination?

How do you know you have been investing in thorough assessments of cultural practices, including your own?

Have you ever written poetry about etymology?

Have you ever written an ode to a light-emitting diode?

Have you ever written a sonnet about a comet?

Have you ever written a sonata as a form of barter?

Being adequately kind involves raising public awareness of the highest possible good. It certainly does not involve dragging away dignity into the ashheap of history, particularly after unprecedented bushfires, mass deaths from a pandemic, widespread floods and a failure to prevent blatant corruption.

Do you know the power-related differences between a magic wand, a candle, a staff of office, a digital sceptre, a physical wound/wond, a walking stick, a conductor's baton, a swagger stick, a military baton, a marotte, a swizzle stick, a distaff, a swordstick, a pace stick, a crosier, a caduceus, a unicorn horn, a fishing rod, a lightning rod, a finial, a dowel, a barber's pole, an axle, a maypole, a flagpole, a spindle, a trident, a shepherd's crook, a digging stick, a twig, a drum stick, a rood, a rude gesture, the Ace of Wands/Batons, columns, spears, Aaron's rod, Excalibur, a virge, the staff of Moses, totem poles, a scythe, a mace, lances, the Rod of Asclepius, the nose of Pinocchio, knitting needles, arrows, a magic flute and a phallus?

Are you aware of the differences between physical power and emotional power?

Are you aware of the differences between physical abuse and psychological abuse?

You may be aware that emotional contagion arises from influence, not mood or reasonableness or evidence.

What do you know about the divination associated with rhabdomancy and belomancy?

Have you ever wondered about the societal prevalence of misinformation, psychobabble and technobabble?

Have you ever drawn a magic sword or ironed out an irony?

Have you ever deliberately misdirected the attention of an audience or reader or victim?

Are you well acquainted with the symbolism of serpents?

Are you well acquainted with ritual purification and/or good hygiene?

What do you know about the law of contagion?

How clean is your imagination?

What is you preferred approach to investing in ethics at present, and why?

Perhaps you believe in the power of mythological objects rather than good reasoning?

What do you consider to be the physical assets you own?

What do you consider to be the non-physical assets you own?

How do you distinguish between ownership and use?

How do you usually think about your use of land and other resources?

To publish is to place information in the public sphere. The ownership of the published work remains with the copyright holder unless there is no copyright holder, in which case the published work is in the public domain.

The private sphere is the realm of privacy.

Much archival material remains private.

What is your usual approach to investing in thoughtful discussions?

What do you know about the highly enlightened owner of this grimoire and its copyright?

What do you already know about mysteries and histories?

Regardless of whether you are considered relatively important or relatively unimportant by anyone, what is your attitude towards assessment processes?

What do you know about pattern-of-life analysis and other forms of observation and surveillance?

How do you interpret the cultural practices here in terms of quality and how do you know you make accurate comparisons?

An invention is not useful if it causes irreparable harm. It is merely a tool of cruelty.

How do your inventions prevent harm?

Quality investments, like quality inventions, properly support honesty.

How highly developed is your hubrisometer?

How highly developed is your gullibulometer?

What do you know about morality in relation to investing?

What is your acquaintance with reasonable communitarianism and reasonable individualism?

Bureaucratic and business hierarchies do not seem to invest much in reasonableness, or sensitivity, or honesty, or care, or kindness, or pleasantness. They often take away freedom. They also cause a considerable amount of psychological trauma, even for the people employed within them.

How have you been investing in honesty, and where, and why, and with whom?

What do you know about data analysis?

How do you attempt to gain a true picture of quality investments?

Without early adopters, no invention is likely to develop more widespread use.

Without early investors, good ideas cannot develop. Yet many bad ideas receive funding from the gullible, including those regarded as early adopters.

Perhaps you believe the concept of the ordinary is actually a myth whenever it is parted from scientific knowledge and historical evidence.

But what is the extraordinary if not an enchantment?

How do you know you have been satisfactorily investing in suitably clear boundaries, and from whose point of view?

Perhaps you know how to pull a rabbit out of a hat.

How do you prefer to compare one concept with another?

How do you compare one hat with another and another?

Are you sure you are capable of properly investing in historical accuracy and scientific accuracy?

How do you distinguish between value investing and investing in value?

What do you know about various allowances?

What do you know about various social privileges?

What is your approach to investing in good policy?

What do you believe to be most important about the history of books and the history of the Internet?

How do you distinguish between the market, the commons and the domestic, and how do you ascertain value within each?

How do you compare one view of history with another?

How do you compare one entertainer with another?

How do you compare different groups of people?

Are you sure you are adequately able to assess the ordinary and the extraordinary in various contexts?

Are you sure you are adequately acquainted with the history of communalism?

Are you sure you are investing in peacefully authentic living?

Are you capable of making accurate comparisons between the tragedy of the commons and the tragedy of private property?

Are you capable of accurately interpreting artistic contexts from the point of view of the most relevant artist?

Are you familiar with behavioural genetics?

Are you familiar with behavioural economics?

If a 'fair go' means equality of opportunity for all, why is there such a wide gap in political influence between the immensely wealthy and everyone else, even in purported democracies?

How do you usually attempt to encourage more civility in the world?

How are you currently involved in social movements, and why?

Elegant egalitarianism provides a beautiful background for improvements on the world stage.

Have you studied the neurological aspects of psychopathy and other dangerous traits?

Have you studied the neurological aspects of kindness?

What is your current approach to investing in well-informed kindness, and why?

How are you investing in the public sphere and how are you preventing yourself from being infected with corruption whilst doing so?

The public sphere is where lapses in the public interest are meant to be displayed, whether through the public domain or through copyright.

How do you address neocolonialism, cultural imperialism and the cultural hegemony of greedy hubris?

How much do you participate in a dominant culture, and why?

How much do you participate in a non-dominant culture, and why?

What have you discovered about the elegantly egalitarian expression of natural law, and how have you discovered it?

What have you discovered about the elegantly egalitarian expression of natural justice, and how have you discovered it?

Perhaps you are enchanted by the cute rather than the truth.

How well have you been investing in the experience of art, and how do you know?

How do you compare one work of art with another and another?

Perhaps you are seeking to purchase a limited-edition, premium quality copy of this highly artistic grimoire.

Are you a billionaire with an overly keen interest in the artistic depiction of rabbits and hares?

Whether you are or not, what do you already know about nature and hubris?

What do you already know about matter and imaginings?

How can you be sure your approach to elegant egalitarianism is both local and global?

What do you know about investing in trustworthy collaborations in the public interest?

True elegance is never emotive. It is never ideological. It is never in poor taste. It is a quality investment in the public interest.

How is investing in appropriately high standards possible without being adequately knowledgeable and adequately ethical?

How can you be sure your attitude towards progress is elegantly egalitarian?

How are you currently investing in the quality analysis of events, including any radical decisions you made, which you now deeply regret?

How do you know you have never participated in hypocrisy and/or any other form of abuse?

Perhaps you believe this grimoire is taking you down a rabbit hole or through a looking-glass.

What time is it with you?

What is your acquaintance with the White Rabbit and the March Hare and other fictional rabbits and hares?

Elegantly egalitarian expressions of free speech are necessary in order to raise the standard of conduct within all societal institutions, and in every organisation and household, and in the public sphere.

Perhaps you usually associate art with money rather than with the experience of life itself.

How do you interpret virtual and physical locations in relation to people and art and truth?

What do you know about emerging artists in various pursuits?

Have you ever wondered when an 'emerging' artists becomes a 'mid career' artist or an 'established' professional artist or a declining one?

Do you know much about how to secure a digital door appropriately?

Are you familiar with the deliberate establishment of particularly accurate first impressions?

You may already be aware that investing in simple living and investing in suitable independence both often involve investing in creativity, especially creative problem-solving.

Are you a descendant of one or more persons known to have been a lord of the manor?

Whether you are or not, have you adequately examined theories of capital accumulation?

Perhaps you usually regard land as private property.

Perhaps you usually regard cultural capital as worthless unless there is money to be made from it.

Good relationships are careful investments in continuity for elegantly egalitarian purposes, not greedy ones. Most importantly, they involve considerable attention to investing in reasonableness.

Do you know much about gardens and cottages and suchlike locations?

Do you enjoy quietly working in a kitchen or a garden or both or neither?

Do you enjoy quietly working at administrative tasks?

Have you made many comparisons between the power of The Establishment and emerging sources of power and influence?

How do you define the Establishment?

How do you know when an elite is corrupt?

How do you establish anti-establishmentarian necessities?

How do you know when anti-establishmentarian necessities must be your upmost priorities?

How do you identify those necessities and act upon them?

True intellectuals may be regarded as an elite by the foolish. Yet such intellectuals are not elitist. They support elegant egalitarianism, not mindless mediocrity.

A corrupt Establishment is elitist.

A corrupt anti-Establishment is elitist.

All elitism is corrupt.

What is your acquaintance with the collective narcissism often associated with Establishment institutions, whether superficially associated with education or health or caring or justice or anything else of cultural value?

What do you know about civil and political rights in relations to the commons and creativity?

What is your acquaintance with the history of unpaid work?

How do you distinguish between real philanthropy and fake philanthropy?

How do you usually think about art and investments in relation to the physical, the digital and the ethereal?

What is your attitude towards copyright?

How do you identify the source and rationale of many important rights and freedoms?

What do you know about common law rights, human rights and the rule of law?

All legitimate expressions of political power are centrist.

Authentic intellectuals are not arrogant technocrats.

Nor are they representatives of ignorant ideologies.

They are not sowers of civil disorder.

They are not emotionally insecure seekers of attention.

They consistently hold to the strength of truth.

They consistently practice peaceful resistance against injustice.

A corrupt Establishment is a fraud.

A corrupt anti-establishment is a fraud.

But what is necessary, and how do you know?

Perhaps you do not regard democracy as an ongoing process towards the elegant egalitarianism of suitable centrism.

In many parts of the world, that process has been going backwards or has never really begun.

How do you tell the difference between a style and a strategy?

What does investing in elegant egalitarianism mean to you in practice?

Are you an elegantly egalitarian practitioner of enlightened philanthropy?

You may be aware that anti-establishmentarian necessities with always be opposed by practitioners of anti-disestablishmentarianism.

Perhaps you gain amusement through comparing long words rather than through addressing injustices.

Perhaps you do not believe that addressing injustices should be an amusingly anti-establishment practice. But it is always necessary to distinguish clearly between the seriousness of purpose and the suitability of method.

How do you attempt to prevent emergencies from arising?

What is your acquaintance with the concept of emergence, particularly in relation to structures, systems and leadership?

What is your acquaintance with emergentism, in both theory and practice?

How do you identify deep state interference in the democratic process, from within various states and beyond them, and how do you gain the necessary evidence?

What is your acquaintance with the history of capitalism?

What do you know about analytic philosophy in relation to creativity and political reform?

What do you know about quality patrons and quality journalists?

How do you know you are capable of quality perceptions and interpretations?

What do you know about the social psychology of perceived scarcity?

How have you made comparisons between emerging markets and developed markets?

What do you believe an emerging culture critic is meant to do?

What have been your experiences of raising awareness of problematic situations and enchanting ones?

How have you been investing in understanding?

How have you been investing in thoughtful reciprocity most recently?

How do you know you are properly investing in the experience of art?

Whether you view yourself as an elf or another type of mythical being or as a very ordinary human self and possibly even as quite selfish, what is ordinariness and what is not?

What is an ordinary name?

What is an ordinary entity?

What is ordinary about the International Training Centre for the Harmonious Interplay of Beauty Understanding and Magnificence?

How do you prefer to express your good wishes towards good witches?

How do you know you are appropriately investing in a healthy imagination in relation to the improvement of political, economic and environmental practices?

How do you assess whether imaginations are compatible or not?

How have you thought about the history of English land law, particularly in relation to common land and village greens?

What do you know about the management of common land in Britain?

What do you know about the common law doctrine of Aboriginal title?

What is your acquaintance with the enclosure of common land before and during the British Agricultural Revolution.

What do you know about oppression in relation to encastellation in various societies?

What do you know about the lives of women in Anglo-Saxon England?

What do you know about the global economic empowerment of women?

Investing is not a particularly creative process in itself. It may or may not encourage or support creativity in anyone.

Are you familiar with the history of peasantry, involuntary servitude, peonage, forced prostitution, debt bondage, serfdom, feudalism, proletarians, and open-source economics?

One of the most important anti-establishmentarian necessities is to support well-informed, highly reasonable, peacefully centrist practices, rather than activities at the extremes of the political spectrum.

There is much confusion in the minds of prejudiced individuals about appropriate and inappropriate Establishment and anti-establishmentarian practices.

Perhaps you are often confused about which practice is which.

How do you compare the first enclosure movement with the second enclosure movement?

What do you know about global employment in agriculture?

What do you know about labour use on farms in Australia?

What do you know about labour in agriculture in the United Kingdom?

What do you know about agricultural workers in the United States?

How do you attempt to understand human perception in relation to established practices, particularly corrupt ones?

How do you know whether any practice, whether perceived as corrupt or not, is associated with the Establishment or not?

If you are investing in hope, are you sure you are doing so reasonably?

How have you already proved you are capable of investing in trustworthy collaborations through investing in anti-establishmentarian necessities?

How do you know you have been investing in good relationships?

Are you sure you have established suitable boundaries between openness and privacy?

Members of crime gangs and similar groups are often highly compatible with one another, regardless of whether they have family connections. That is why they so easily form or take over political parties, infiltrate military and police organisations, buy influence in legal systems, and establish reputations as company directors.

But how should ethical compatibility be ascertained in relation to improving the world?

How have you been investing in the delights of adequately ethical compatibility?

Do you have an appropriately enlightened sense of duty when investing in the harmonious interplay of beauty, understanding and magnificence?

There is much important work still to do through investing in improving political practices. That can really only be achieved through the harmonious interplay of beauty, understanding and magnificence.

Are you sure you are investing in a sensible approach to sustainability?

If so, how are you investing in quaternary possibilities?

When quality investments act as enchantments, the enlightened re-enchantment of the world becomes possible.

What does your imagination perceive in nature?

The wonderful witches and their ethereal friends and mortal associates know very well indeed that investing in trustworthy collaborations can only occur with adequate investments in reasonableness, time and continuity.

How do you attempt to solve mysteries about the public and the private, the communal and the confusing, and how much time do you devote to the task each week?

How can you prove your interpretations of situations are accurate?

What have you been learning through history?

What is your preferred approach to investing in historical accuracy, and for what purpose(s)?

Innocence is enchanting, when it is respected.