All Things Cry, and Why Crying is an Important Natural Action of Life

I think that it may be that one should always gently cry.

In searching for happiness, we find ourselves chasing a quality or arrangement of qualities. In understanding that the manifestation of existence is built upon knowledge, which is the initial manifestation of existence, we understand that knowledge itself posses no quality as it possesses no comparison. All qualities are therefore not truly knowledge. Qualities indicate something of knowledge, and that is where they get their meaning.

If we remember that in a system founded initially on intelligence rather than physical material, it is logical that the initial state of being is the most desirable state of being, then we understand we actually undo our un-enlightenment, rather than build an enlightenment (although in remedying the reasons for our non-enlightenment, we do build a system of enlightenment, made of corrections to un-enlightenment).

Understanding this, one is already gifted with this initial state of existence. However, there’s a trick that happens that causes one to become blind to the initial state of existence. It is because this trick results in a psychological error of some sort, and this disagreement hurts the individual, as it is emotionally painful to see the self in a state of mutual demise.

This trick occurs due to happiness. In this way, happiness, is a dangerous emotion. Happiness, itself, is of the simplest of emotions. It creates a linear trajectory. The self then follows a simple path forward. The problem with happiness is its simplicity. Due to the simplicity of happiness, it can manifest in many different scenarios, and many of these scenarios involve a form of happiness which does not take into account the entire person, holistically. Instead, they are forms of happiness which excite only portions of the psyche, while denying other portions of the psyche. While these forms of happiness may seem good at first, people wonder why they don’t sustain. I think this is, in part, due to our deeper desire to cry.

Crying is likely very healthy, which is also suggested by an article by the Harvard Health Blog, titled, “Is crying good for you?,” which concurs with my suggestion that it is healthy. My realization of this was initially anecdotal, however, concurrently with a realization of the commonality of the perception that crying leads to a feeling of health. A lot of my personal philosophy regarding my personal neural architecture aims to facilitate a healthy connectome. (This is similar to the philosophy of developing “more neural connections,” although it is more considerate of the actual flow of emotional information.)

I think, although anecdotally, yet with clarity, that crying contributes great benefit to the health of one’s connectome. When the networks of one’s psyche cry, they communicate complex information regarding their meaning and their desires to the other networks of the mind. The path one’s mind take during crying is very much not a linear path. Crying can seem unpredictable and complex in expression.

The networks of the mind may have different perspectives of happiness, but the perspective of crying is likely universal to the body and mind.

Initially, the person is in the state of enlightenment. Then, a person perceives qualities of enlightenment. Each of these qualities leads one away from enlightenment, although mildly, while also telling a story of enlightenment. These are the qualities of Heaven, and they are the qualities that one perceives with a clear eye. They can describe many stories, but they were initially all of the same topic.

The danger of qualities is that the qualities deviate from the holistic truth by only indicating a portion of enlightenment. The things of the world are composites of qualities, each of these qualities also an emotion.

It is often preached that enlightenment is the greatest feeling attainable. If it is, then one may be quick to realize that non-enlightenment is not the greatest feeling attainable. However, there is a broad line, where the perceptual world resides, that is not the same as the greatest feeling attainable, yet still is a form of enlightenment, a form of divine experience. In this perceptual world exist qualities, which can be imagined to be happy, but they are only behave in a good manner if they are known to be crying.

This is because since qualities deviate from the truth, then if they were to indicate simple happiness, they would fly away from the truth, becoming eventually meaningless. However, if qualities are understood to indicate crying, one will find that all life returns to the truth.

Venturing further from the realm of qualities, there is also the realm of complication. In this perspective, when a question arrives, initially, the person is in the state of enlightenment, although has not answered any questions regarding it. There are two answers, one leads to a state of suffering, and the other leads back to enlightenment. This is similar to our understanding of quality, that if the quality is further projected away from the initial state of default truth, it degrades. However, in this new scenario, one becomes entrapped by a complication. As one furthers down the series of complications, suffering becomes evident.

Again, however, the cure seems to be the understanding of the default state to be a state of gentle neurological crying. That is, all of one’s psycho-physiological networks cry to each other, and responsively, help each other, while continuing to cry, such that deep meaning and understanding is communicated throughout the person.

Let us ponder on what a smile technically means. A smile, it seems, indicates to the other person a sense of willingness. This willingness is often a willingness towards a person, as happiness has a direction. This makes people feel welcome, safe, and cared about, if the smile is appropriate. It also can mean a willingness to buy something, as well, and salespeople and marketing surely want people to smile in the direction of their product.

A smile can really lead in a number of directions, as a smile generally indicates a form of happiness, and happiness is an emotion that travels in a direction. Happiness is a form of changing. If one wins the lottery, then one’s mind can suddenly begin changing in ways that appeal to the person. This is not to say that one cannot smile while crying. In fact, it may be a grateful smile, instead of the more common simply happy smile.

Crying, instead, is a form of self-conciliation. The portions of the psyche indicate how the other portions of the psyche can be helpful, in a way that indicates deep meaning and emotion — something pertaining directly to life, which is universal to the mind, allowing the message to remain clear while traversing the networks of one’s mind.

The initial expression of any living entity is of pure love. This is because initially, that is the only possible action, to express love. If this expression is witnessed, one actually cries. One does not suddenly want to go buy hamburgers or a cell phone. It’s been widely preached with very resounding success that love is the answer. The issue I had with this is the ambiguity of the word, “love.” The thought that love makes you happy is unfortunately promoted with these lessons, and I think that type of thinking can be dangerous to the self. It’s not that love makes you sad, but it does produce an action of crying. Just because something isn’t particularly “happy,” as you’d see on TV, doesn’t mean it’s sad. It can just be, really.

When one cries, one brings oneself together. This is a way to feeling good, rather than to a particular emotion. It’s important to note that feeling good and happiness are not necessarily the same thing. Crying results in the body and mind feeling better, but it is not considered to be the standard form of happiness, although it is arguably a way to be truly happier.

While the world wasn’t apparently asking for an alternative to happiness, we do have one, upon the realization that being in a state of gentle crying is a way to always return to the initial state of one’s true preference. It becomes apparent that much of happiness is really arid, and a rainforest echoes with a sublime sadness.

Everything is crying. This is because the thing, represented by qualities, is a deviation from the holistic origin. As things deviate, they cry. Technically, you can ascribe either happiness or the action of crying to this event — it is an example of an easy to change program of one’s mind. The result is different, however. If one ascribes happiness to the event of the deviation which describes the existence of a quality or qualities, then one will find that one continuously deviates from the truth. Otherwise, if one ascribes crying to the same event, one will find that things return back to the initial holistic truth of life and consequently can then perceive the initial love that one feels at the origin of decision.

The conclusion is that biasing one’s internal action towards gently and considerately crying, often leads to far greater happiness than practicing the practice of psyching oneself up, which provokes directionality and a more superficial feeling of happiness. Additionally, the inability to see ones initial, true, meaningful, and emotional self, before there was anything else except for life, leads to an internal separation of one’s self, which leads to a deterioration of emotional state, resulting in desperate, helpless, and abandoned networks, which is saddening and emotionally painful. In the end, however, all qualities are sad, in a way, so for all good things, one can cry, and for all bad things, one can cry.

One aims to find freedom in their emotional experience. Understanding the goodness of the action of crying and how it relates to our feeling of safety and sanity (through bringing the ideas and the systems of ourselves back together) helps us free ourselves of the possible issue of not experiencing ourselves crying when we truthfully are crying. Thus, it is truly important to always cry when one is crying, rather than to shun and hide the related emotions (one should seek to truly experience oneself and one’s emotions). This does not necessarily entail an overt action of crying, but instead entails the recognition, acceptance, and experience of the emotions of crying. This frees one from the possible problem of not being able to heal oneself due to missing the healing qualities of one’s true emotions. In every emotion, there is the truth of life, and accepting and experiencing one’s emotions allows this truth to manifest and be known.

In our society, happiness is certainly exaggerated. On a deeper level, happiness is what we assume to be pursuing. Understanding that other emotions, including sadness, and those of crying, contribute to happiness upon clarity, understanding, and acceptance, frees one to experience life in a healthy and true manner, rather than in an unfortunately self-admonishing and ultimately painful way.

Crying is likely to be very healthy, and self-acceptance is also certainly very important, as that motivates one to better take care of oneself. One should remember to always be polite to oneself; crying because one truly feels that emotion, already, is the true action of crying, internally or externally, undifferentiated. One should never do harm to oneself, and practicing anything in exaggeration could be harmful. So remember, that while crying is a meaningful and healthy activity to remember to always experience when it exists, which is likely, in some way, constantly, one should not turn it into an obsession such that one hurts oneself.