The Reason for a Raisin

by

Billy McBride

Copyright 2012, by William McBride

ISBN 978-1-105-90948-1

Dedicated to Shnoonah with Ahovat

1.
(A.) The raisin brought into the beguiled reasonings
follows a raisin-part-of-a-raisin-building of a raising. The
raisin raising of all thirty-four felt reasonings from the
doers doors, by which a beguiled daring process of leaving
an additional twelve further daring processes for us bring
us to a lightened raisin assembly process, a little, as one is
leaving an uphill full thirty-four and six sectioned door by
a lovely reasoning. The doing so must be light and occur
before the reasoning crookedly can start.
5
(B.) The doing is a process beloved which
explains the doers daring door part, this is a raising, while
a dear raising, in full of a reasoning or fallen assembly of a
reasoning of the uphill twenty-three reasonings, is dared.
6
(C.) In the raisin assembly, the doers loud door part is
dared in the process of leaving a fully dared-processed
reasoning tied as the dears young doing attempts the raisin
raising or the beguiled rescuing of the dear of the thirtyfour dearest reasonings using eleven raisin parts and,
wholly, some new doings for change. How does this pass
and why is this attempted?
7
(D.) The dear doing brought into the felt
landings is the dear doing of the rescuing as the
raisins reasonings are what the raisin uses to revise the
4

reason and the reasonings dear, this sun and good sanity.
8
3.
(A.) In the sun, the doing and the reasoning of the raisin is
made by the sun and by the sane crew. Tis the reasoning to
come without reason.
9
(B.) The sun reorders the coming reason hence it has
given us the freedom to do more and it is at work with the
whole raisin greatly. This happens with more reasoning,
we see.
10
(C.) A raisin may be filled when the dear crew's door
is open. This raisin is a wonder dearest.
11
(D.) Also the sun spends a double-hundred or so
patient sane reasonings to complete the twenty-three good
raisings. These good raisings begin reasonably.
12
(E.) Tis a raising sparked to take some time of fourty-three
minutes. But, what is the reasoned raising, and how
does the reasoned raising elaborate the raisin?
13
(F.) The result is the raised-raisin and the miracle. The
5

raising is the miracle which we are to help with and it is

greatly rational.
14
4.
(A.) During the reasoning of leaving out eleven dear
raisins, the doer chooses twice-eleven raisins for the doers
daring to come. The sun gives over forever that sanity to
the raisin angelic.
15
(B.) Tis the reasoning that is put aside since one that
is unlinked with the raising of the twice-eleven is in the
raisins. To create the raisin, the reasonings are given
canonically designated risings which are alike, and they are
placed into the raisings in the raisins. When you add to
raisins, your relationships created are still a
rising of a creating since your unity of the risings are
impossible without rigor.
16
(C.) Next, the sun is what the raisin uses to create
one new daring rising out from the eleven ones leaving.
There is no option for it, for it cannot cross any reasonings
which cannot be crossed dearly.
17
5.
(A.) Colorful-raisins are a blessing, a kind of
information-reasoning, whereas, the raisins of the
6

sun, they come undone and are a kind of sane

technological-sin.
18
(B.) Rising home, this is the shining difference of the
justice between rising and reasoning, between an
astonishing raisin and the reason. The gentle raisin and
reason are not that closely related.
19
(C.) The difference is, yet, that the coming raisins
make a translation of what makes our blessed information,
or rather our reason, minded.
20
(D.) And, the reasoning of blessed-information is what
comes of our sunny sinning as it turns the sane into the sin
and then, scholarly, back into the quest for the sane.
Poetically, once these reasonings are made, one can
spiritually never rise to ones crossed raisins.
21
(E.) Amazingly, this is through a pure reasoning which is
not reasonable. What colorful raisin is this? And, how
does the colorful raisin of this rising become used?
22
(F.) This is why the colorful sun is seen more as
a coming of a sanity into a very well translated rising
into the poetic raisins by the poetic reasons. Some consider
7

a grandiose poetic raisin a poetic reason, yet, they, in truth,

are mistaken because the rising of a poetic raisin is the
reasoning.
23
6.
(A.) There are in time four dear old colorful-doors.
24
(B.) These are the colorful-doors of a cold doing, a far
doing, the patient doing, and a dear-daring.
These colorful-doors do not wait to dare.
25
(C.) In time these colorful doors become more
perfectly doors after we yield to and substitute the free
raisins for reasons. The separated door is dearer than the
deer of and sensed quantity of the deer of the future. These
dear doors separate from the difficult deers perfection
forever.
26
(D.) This is the what the sun made in the way that the sane
sublimely corrects. The sane, perhaps, in this calling,
contrary to our history, did or did not descend represented
from the sun.
27 28
(E.) And, by this day, from this descending is how one
8

especially becomes a descendant, by a new correction. In

this doing, this change is a dears daring.
29
(F.) Each rising has been reasoned from well-built raisin
risings; and, when reasoned, each well-built raisin has a
new reason. Not every raisins reason is a raisins reason.
30
7.
(A.) The colorful sands in the sun are studied by the sane.
Sunny sands do not come ignored by the sports of us.
31
(B.) The coming sands in the sun are, by this
assembly, sacred sands.
32
(C.) Completely sacred sands can complete the ritualistic
sins. The reasonable sanity of all rituals engenders the loss
of all of our sins.
33
(D.) And, the gain of our ritualistic reasonable raisins is in
no way of a certain sane order. Therefore, no way is
ritualistically certain.
34
(E.) The coming raisings of the raisins are the raisings of
creativity of the created raisin, created door, created
9

deer, created reason, and the created dear. Whos sport is

it? And, for you, how does it dare, and why
does it fit reasonably in?
35
(F.) Dear, it is a daring study of a door, a
study to read about adorable creations. To dare and to
reason are dear, to act original.
36
9.
(A.) The sand in the sun touch the dears reasonings, and
they are soft sands, skillful sands, and skillful sendings
in the sun. The better that one reasons, the less it becomes
ones true raising of fire.
37
(B.) The reasons of the raisins touch the dears who are
for soft doors, as skillful doors may be formed into
skillful dears powerfully. There will occur a time when the
dear deer will not be so difficult to dare.
38
(C.) A touching of the sands to the sand is a good
touching; and it is thus a touching of the sands and soft
sins beautiful. The sands are something thought of under
the sun.
39
10.
10

(A.) The suns leaving is likened to this sane sin.

40
(B.) The suns rising is done in a reasonable way. The
rising stays up.
41
(C.) The sun's sands can make many sins; and, they can
additionally inspire the door's dears to make a daring dare.
42
(D.) The dear must study the remarkable daring of
the dearest doer.
43
(E.) The doer says that the creative dare made by the deer
is the only dare which they understand. Tis in this act of
sane sinning where they become sane.
44
(F.) Tis the drawn drawing that is formed for specifically
the sun and the sane together. To form a sane sin, it is
useful to add sanity to it.
45
11.
(A.) Tis the seemingly random rising, the "reasoning."
Tis to see that everything has a reason.
46
11

(B.) Tis also this process which is raisin rising. Tis this
process which is rising alone.
47
(C.) And, tis the rising of the raisin which can be in
comparison to the reasoning of the reasonable, and of the
sane. The sanity becomes the sane act of sinning.
48
(D.) Also, the sane figure out the contradictions
which so are in opposition to the good sun.
49
(E.) The good sun is what the sane intends for the
descendents. How and what kind of good sin is sane?
50
(F.) The sun and the sand are the sanes
sendings which learned how to be designed well. Giving a
good design takes no effort for them.
51
12.
(A.) The sanities are the sins. There are many
such things as the sanities, depending.
52
(B.) The sanities are twice-fixed by the sins within this
sending of the sanes sins. The sinning can not be in
repetition; this is so that new sanities may be.
12

53
(C.) And, to the son, as the sanities are sane in
the sin, so are the sanities the same in the sane sinning.

54
(D.) There are many stages of sin. The
sin may be defined as the sanity of sinning
a single sin.
55
(E.) Tis too that the raisin is raised, reasonable, sinned, and
rescued back into the reasonable. The reasonable essences
must be raised.
56
(F.) Yonder reasonable sinnings are the very elements
of the study of the sins. You do have to work hard while in
your reasonings.
57
13.
(A.) The son does in truth make sinnings under the sun.
Yet, these sinnings are soon sane.
58
(B.) The angel deals with all of the angles; and, the
angel sends the sins of these sinnings into the sendings.
The poor angel.
13

59
(C.) The doers dares are daring sometimes. What else are
there but the dearest dares?
60
(D.) Thus, from the raisin to the rising the reasons are
used. What are reasons? How do the reasons get put into
the raisin?
61
(E.) But, a sin can be sent which is the
sane son's skill. The sin alone is sane, nothing else is sane.
62
(F.) The sinning can either happen by the reasoning or by
the means of the rising of the raisin. The sin is the way,
the possibility of the sane.
63
15.
(A.) This instant, the sands, the signs of the sand,
are mightily sent under the sun.
64
(B.) Land! The sand in time! Even to be faced
as a sending of the sane under the sun. The sins of the sane
are the sendings so actual; there is the rising and a great
need to worry or to care if they are sent; get rid of the sins
of the sane as soon they are sent!
14

65
(C.) But, for the sun, the son, and the sin, the sun's risings
are in use reasonably in a different way so that all the ways
of the sun lead to the idea that in the divine sanity around,
all sendings are sent in a special way.
66
(D.) For the sun, the sand-sendings turn
into the divided parts so that my old sand-sendings change
into my own new sanity.
67
(E.) For the sun, ladies, the sand-sendings are brought by
the infantude to the sane, an assembled meditation created,
that there are, in the low, the sendings and the ways of the
sand.
68
(F.) And ripe for the reason, the raisin-risings, versions of
the raisins echoed individual reasons- our beheld
fragments, eternally rising the raisin during our usual
reasonings that the fierce, only seen, fragments existing in
time are the taught ones, which draw, alas, for many, our
help whenever to promote.

69
16.
(A.) The raisin's reasonings come rising fiercely, but the
15

raisins-reasonings indeed take out the risings

themselves as their sin and their sun. The son sins, and
neither sends the sands nor receives them!
70
(B.) Therefore, with ferocities such, the son's sin, the sunquester learns in his own way to know that to the sin there
is not pursued so unreal a sending, but, lo!, thinks there
may be one sent.
71
(C.) Astand, the sinnings under the sun are soon, and sane.
How do you presume that they are sane? Come now, what
exactly does happen in your eyes?
72
(D.) The majesty of the reason learns by the
raisin; and much is sent in the new sanity that
forms into a sinning lively. The raisins periodically are
from the early raisins, so the reasons cannot be easily
storily recorded.
73
(E.) Tis a rounded raisin which follows astriven the one
which the reason angelically reasoned by some luck. A
son's sinning comes; and, the signs of a raisin's rising are
activated in the sanity.
74
(F.) What sanity comes the same too? How
16

sanely is it so done? To whom does it come?

75
17.
(A.) The doors are winded very dear. The
deer, not the winded doors, are periodically
fed dearly. They are sprinkled dearly upon this
sunny doing gently.
76
(B.) The sin happens for a long while because the son in
the sun studies the sanity in depth. The sin in conclusion is
a surfacing of the signs. This periodically is eloquently the
sane son's sin.
77
(C.) The sons sins frame the raisins understood risings. So
who really reasons the raisin? How must the raisin bare a
reason clear to the other? It is not played unreasonable, yet
splendidly it is raised to us in our thoughts.
78
(D.) The dear door that the doing gives us in the daring
is the door of dearest daring. Thus, when done
the dears of the door into familiarity dare. Tis of son's sin
strongest; and tis of great sanity.
79
(E.) To us creatively the reason's rising takes a skilled
17

doer. Tis foolishly easy to give madly the door your dare.
We wonder why, for good, we say such, yet
the angelisms are dear, thank God, to utter.
80
(F.) Tis what links, in a feat, the door to the doer, the
stranger outsider. What has more beauty, and why not
is it dear to dare the dears periodically to dare for
a door such as ours; thus shall we dare?
81
18.
(A.) Thereafter the door has dearly opened to us
to dare for those we raise, to hear of the dear sound of the
door and to associate it in immediate height with other
reasonable reasons. There are such things as dear as the
daring door.
82
(B.) The next thing to do hedgingly is to take the associated
dared sanity and to figure out the sins of the sane, and
where falls the sun.
83
(C.) The dearly associated daring dears have dared that
they have dared in sanity, and now are sane because as they
are sinning, and as the sin is reasonable, more are in need
to be sane, aye. You in your sanity do not to have to sin at
all or have any reason in your own problems to do so;
however you do dare a reason why you need a raisin.
18

84
(D.) After daring what was there, the layered
sane sins fall, and the reason now rises - why and where the
daring dear doers stand in the door. The withered raisins to
rise which of all of us have, spin the reason which is beheld
to be comprehended.
85
(E.) Dearly, the raisin is set up in silence
in the rising, but also in the dared doings of dears, the
visual doors of our doings. These doors of our doings can
unite to be done by means of the daring when we have
separated them from the doors of one another.
86
(F.) To be knowing of where the sons kindhearted
sanity are located is, in our own beginnings, to
understand in ourselves how to send the sin
with the delivered son. This is the usefulness of
the son's sin which does justify the son's sin.
87
19.
(A.) The angels and angles reveal a greatness in their
signification. Such angels and angles are hidden to us until
the fact of their colorful importances.
88
(B.) There are as well many angles and angels for the sane
19

which are soon to be dear darers, posterior to the

interpretive door. We of the sanity have choices left of
which sin will soon come in time through our sanity.
89
(C.) The angels and angles that are echoing cannot be sent
for the other signs of sanity. The angels and angles are
mirrored to us.
90
(D.) Such are the angles and the angels of the doers realm.
Aye, much of a disappearance has been done in the
daring.
91
(E.) And, mindfully the criticism of our sin, the sun and the
son is courageous to do. Tis a sane son which takes up our
sane sins.
92
(F.) The angles and angels of our doors connect the dears
with the doers, and they bring these reasons of the son into
a space which is our own.
93
20.
(A.) A sane sinning is soon. To sin only partially is to
hardly sin pleasantly.
94
20

(B.) So the ancient day's reasons are rising luxurious with

the reasonings to rise when the son sins. Tis the anciently
tossed stories that doth point us out to the sign.
95
(C.) And, in the sinning are the other signs, sane, which
give to us our reason to rise, which we rationalize. It is the
case that the sign can describe the sin and the sun, Lord, to
some better son.
96
(D.) Tis in the dare, an eloquence of the son and sin of the
son which soon makes happier the way of the signs of the
better sons which we love you to do. Why heavens,
actually, what is in the sin that we judge that is not sane?
97
(E.) Also, yea, even beyond the sun are the angels that are
callings of our own angles' soon. The son sins to be seen in
his sign of the sin.
98
(F.) But, the suns darken, wonderfully.
What a broken sin, in truth, is sin.
The son scurries to us but is to you an sign!
99
21.
(A.) It is important for the sinful son to the raise the
reason, to dare forward how to do it longer as a dare. The
21

son has not stopped sinning for us long ago.

100
(B.) The son, who is the sane in this beguilement, is this
same knowing sinner who sins upon reasoning out our
sanity. Then, the reason rises.
101
(C.) The son in this sinning says that we know that
we need to send the sin soon. The son of an imaginative
sign is a silent sinner, tis true.
102
(D.) This greatly might relate towards a sign of
the son's concern. The son has been concerned and has had
sins.
103
(E.) The son in the daring also would be in
disputation with himself over the door of the
doer made of transformed doors that make doing dear.
104
(F.) About the raisin, why it is the son's
strange and long reasoning: tis his mortal best; tis
yet there to rise.
105
22.
(A.) The son says this that, crookedly, because, here and
22

there, are sins in the signs, the doors, and the dears, tis a
going uphill and a hardness to believe in the existence of
any part of the dare. However, it is our dare who has been
done away with which is dear.
106
(B.) Are we wandering? Where to?
107
(C.) The raisin rising neither is raised up
with too many reasons nor is it sent
from, nor is it a sign, and, else finally, nor is it
seen to be sane.
108
(D.) Tis the curious risings which are the best reasons,
which are where we are headed, and the best reasons are
rising forever. Our all-knowing God lives.
109
(E.) Our risings that are completed over in time are
observations of the twice-thrice raisins and an undertune of
what is then of importance for the distinction in the
reasons. What, in the risings, must be done tumbling about
but reasoning and raising?
110
23.
(A.) Fiercely what the son keeps working upon is the
reason.
23

111
(B.) Slowly the son is putting together the reason wholly.
The son has many sins.
112
(C.) The doer, the dear, can reason the raisin.
We say that we would rather shiningly rise
than raise.
113
(D.) On break, the dear usefully is also in this
world which the doer designs by scratching eleven
spun reasons which, on the raisin, reflect the sons eleven
reasons.
114
(E.) The son has reasoned the raisin; and the sun, the
sane, the sign. We ask that the son has no saddened sanity.
115
(F.) Lastly this reminds us of a gift of the sane son, that
these angels and angles and parts are a dear door dared.
Specific instances are dared, and done in our general
doings of notions dear.
116
(G.) Falling thus the dear may be much the
main doorway. And, we see, the main doorway is dearly
called a dear and sacred door.
24

117
25.
(A.) From the clinging to the suns blessings to what the
shorter sands are, this is the path that plenty will be lead to
in the doing of the new dear doors. Lonely, the walled up
future does not rhythmically take us anywhere this night if
we do not follow.
118
(B.) Tis best, in the organizing of the signs, that the sins in
the dimness lead to the organizing of the colorful sun in the
sky. From a sane sinning that is a sign comes a reason.
119
(C.) Hey! the son teaches the pragmatics of
sane sinning. The sun materially falls into place from these
duties.
120
(D.) The sun is the coming of the suns signs soon landing,
and such is good for the son. A sun's signs are, as with
everything, a repeating of an episode.
121
(E.) However, it is lonely, to raise the reason and the falling
raisin landing with its own new landings as well as,
peacefully, the suns signs of sanity. Peacefully, the sun
does nothing in this new sign.

25

122
(F.) Beautifully the sins of the son so are
pragmatically made because today the son must go
yonder into a dim suns sign. In ofference,
those raised are not crookedly in debt to this son.
123
26.
(A.) The raising of the raisin comes first. By the
raising we mean the reasoning.
124
(B.) Then tis the raising of the raisin before the reason,
the sunning, and the sinning which comes soon.
One is unable to put a limit to yonder raisings.
125
(C.) The raising of the raisin, by using the a reason,
comes last. Tis the raising which enables the reason.
126
(D.) The sun rises during the raising the raisins. The
reasoning follows the reasoning. Yea, every reasoning has
followed another.
127
(E.) Then the son sins". The son follows a system and
therefore he makes much progress.
128
26

(F.) And, the son reasons more of the risen raisins, first,
into the signs and, second, into the sins, while the son
reasons the signs and the risings. These reasonings are in
existence far beyond our own reason, and they are raised in
simultaneity with it.
129
27.
(A.) The door of the doing is dear. By the door
we mean to say the dear-place.
130
(B.) The sons reasoning consists first of all of what are
sane sins which are what we have seen.
131
(C.) And, second, the sons reasoning consists of the early
early angles and angels. What came before is the mystery.
132
(D.) The son and sign are reined in with some
organization and sanity. It comes all; it will be seen again.
133
(E.) In the risen raisins there are many particular
raisin risings and reasons. Where does it happen? Why
does it happen in that place?
134
(F.) That is what makes it close to the son,
27

and why it must be the sanity of the sane. You

need reasons to give many reasons.
135
28.
(A.) The reason of the raisin is raised. The reasons
are not just raisins!
136
(B.)The sons sins consist, first, of SHUFFLED reasons,
second, of the SINGLE raisins etc...and, third, of the
COLLECTED risings. We let these reasons become used.
137
(C.) The SHUFFLED reason is just a part of the entire
rising, which is the sons. Tis a whole unit which is in
existence when the reasons contain reasons within the
reasons.

138
(D.) The SHUFFLED reason is in the raisin, also called
THE RAISIN'S REASON. I only call by its one name.
139
(E.) As a SHUFFLED reason is organized lightly and
chaotically, a SINGLE raisin etc... following consists of the
visionary sane sins. These sane sins are the sins which
have sanity.

28

140
(F.) Tis the rest of the sons sins to consist of the reasons
which sometimes help the doer by way of the door, and
sometimes not. What remains is something
which we have a choice in experiencing.
141
29.
(A.) The sins of the son and of the doer are
situated. Tis the sins which are always in change.
142
(B.) The sons sins consist of the mapped reasoned
organized raisins. The maps are not reasonable to read!
143
(C.) The reasonable reasons are the reasons created by the
son, being myself, Billy McBride, who is rising.
144
(D.) I am also working on the door when the
reasons which are rising are in the organization, as in the
raisin. The concept of rising is of sane sinning only, what
else could it be?
145
(E.) The sons sins are the reasons why the son is sane.
What is this reason?

29

146
(F.) The son leaves the reason raised with a daring from a
door. We all of us do not keep these dares to ourselves.
147
(G.) The son leaves some of the sons reasons. Tis these
reasons which are thus in completion.
148
30.
(A.) The spaces of the doors are situated. The son can dare
a door but it stays dear.
149
(B.) The sons door consists of a dear dare.
The door stays done.
150
(C.) The doorways are the dares of the daring.
151
(D.) The dear doorways leave suns shining in the space,
and the few COLLECTED raisins are left also by the son.
The reasoning process can rise only once in the time.
152
(E.) The sons sin is what son sees. Then
it is seen just right; just right then.
153
30

(F.) The son does this not reasonably, but in a rising, by

revealing the structure of the influences of the sun upon the
created raisins.
154
31.
(A.) The suns rising is in space.
155
(B.) The suns rising consists, first, of the reasons,
second, of the raisins, and, third, of this early short
raising which is called the rising. Many watch the raising
of the rising.

156
(C.) In its risings, the sun transforms the suns
reasons of influence into imagery. The influence comes
from the sun.

157
(D.) In the raising, the son uses the rising of the sun to
learn about the raisin's reason while becoming confident
for the sake of his own study of the raisin. No one
becomes confident who is not already so.

158
(E.) And, in the rising and raising, the sun begins to set the
31

imagery in the motion with a rising of the meaning of a

reason, to the raising of visionary
angles and angels, and to leaving after rising.

159
(F.) The reason and the raisin also allow the
sun to be seen as the beginning structure of the experience
of raising, and of the image-replacing during rising which
is a kind of reasonable rising and raising. We have much
control over what may be seen.
160
32.
(A.) The sun provides the son with a reason for the son to
reason. The son gives shine back to the sun upon reasoning
upon it.
161
(B.) Reasons are given and provided by the son. The
reasons are not a gift of nothing.
162
(C.) What are the big gifts of the reasons,
which are only what the son has when it is receiving new
raisins?
163
(D.) The provision of a pattern comes because the son
holds out for a gift to be given during this time.
32

164
(E.) Shall the son return to being satisfied to be sane again?
Why ask others questions for which there is no reason?
165
(F.) When the dears happily leave, it may be that
even the door, as the dears leave, is never done.
Only one dear can ever complete this dare.
166
(G.) The dear is not worrisome with the dare about
what is done to the doer in those many dares.
One does not have to accept what one is given.
167
33.
(A.) To the sun-tracked son and sin, let them become
activated and known. The sun on the maps
causes the places to exist.

168
(B.) And, yet the son is the dear and the
doer about a larger doing of a new set of dares over a
newly born activation. Tis this daring which is very dear.

169
33

(C.) Tis this new sunshine event which is the suns, which
is flying away, which is seen. Nobody cares about outdated sanities any more.
170
(D.) In the shine of the suns, combined with the sons
sins, the larger shining that the sun forms by analogy is
seen after being compared side by side with the son when
the sun frames and expands its assembly of shines and
risings. Even the blinded can compare the shinings
accurately.

171
(E.) Being that the sun is shining, the son exists.
(F.) As for the sons collecting of the shine and
sins, tis a great rising for which an even larger flying away
forth happens, because it is a total reasoning in these
risings because the son responds to the sun, and the son, to
the sane, to the doer, and to the dear. There is a daring
reason for what happens.
172
34.
(A.)Yet, the result of the son's sins is that a
tenfold doing can be in done; and, tis it which
comes to a new doer. Tis the result which is dared.

34

173
(B.) In the meditation over sins, nary thoughts, exist.
Tis not really about anything.
174
(C.) The son sinning is what happens by the event of our
sun shining. Our sins are not our sons'.
175
(D.) And, from the sinning rises the fact of our raising for
our son. The raising becomes reasonable.
176
(E.) We are left with the four kinds of raisings
that are of a sinful, sunny, soon and sandy type. Only one
at one time may raise a reason.
177
(F.) So by the combining of these four for one daring
the son of the sun creatively is sinful.
178
36.
(A.) The daring leads us back to the dare. What
is the daring? How and why would any other
dear make any daring?
179
(B.) The daring, which is the dear's, separates
the sins; and this is also the son's.
35

180
(C.) The raising is criss-crossing, adding reasons to the
risings; and one raisin stands alone - may many build up
more for the possible raisins. And, it is that which
makes up the raisins of the raisin-rising. No real raisinrisings are raised or risen.
181
(D.) Raisins 1 through 11 are the eleven reasons. The
eleven reasons make eleven risen raisins. Add one raisin
and you have twice-seventeen.
182
(E.) All of the reasons which the son has made are
reasonable. The son had raised the raisins.
183
(F.) Accepting the eleven reasons means accepting the
ORDER of the reasonable-choices of the entire raisin
raising; and, tis this which can also be seen in reverse:
accepting the ORDER of the raisin raising means that the
eleven reasons are coherent.
184
37.
(A.) The doers can be pushed, or what
you will; and, tis this which is the daring.
The dear's doing is the way to dare the doers.

36

185
(B.) The raisin raising may be made into a type of raisin
raising if you look at it as proto-reasons. Everybody has
actually seen the son sinning.
186
(C.) Decoding the first sin that pops under the sun,
when seeing the sin, during sanity, is a kind of
reasonableness which is translated into one of the reasons
of the daring of a dear.
187
(D.) The given reasons correspond to the appropriate
symbolic raisin in the raisin raising (the matrix). Why
are we given it? How is it given?
188
(E.) The making of the sin-sequences occurs for all three of
more microcosms or macrocosms. The three are
reasonable.
189
38.
(A.) The reason is the reason for the idea of putting raisins
within the raising of the reason, which is part of the raising
of the first raisin of the six.

190
37

(B.) Tis this which is necessary to think of: the protosinning (in the daring) or the son's sinning as sane that in
themselves encourage sanity, because even them, in their
first stage, have some order, sequence, and use (coherence).
Therefore, one either has all of it or none.
191
(C.) Tis it that is the very reason to raise the protoraisin, or a good enough reason at least. Any good reason
produces more raisins.
192
(D.) Another type of raisin-raising is ready. We
have been talking about this reason this whole time.
193
(E.) Find the new reasonable reasoning sequence.
194
(F.) Find out the new reasonable reasoning sequence. None
doubt that the son has ever actually really seen anything
bad.
195
39.
(A.) We find much in the new sin's rationalized sequence.
The son keeps many sins. Tis is the case that the son
assembles one sin after another.

38

196
(B.) The reasons act as parts which can substitute for whole
raisings. The reasons are parts and wholes.
197
(C.) The raising process, in its reasonable form, is a
concept of rising. To not think about the rising of the sun is
forbidden.
198
(D.) We recognize the doer's own usage of such techniques
of the dear's dares in the best way, so as to pack in as many
reasons as possible within a limited raising as is needed.
199
(E.) Only the raising shall guide the reasoning during the
rising. Tis this raising which is raised which
accomplishes everything.
200
(F.) So thus we have the reasonable raisins. Nothing has
been raised without reason, nor shall be done without it.
201
40.
(A.) So is it that we have the raised reasons
numbering eleven.
202
(B.) We have the raising of the raised reasons. The raisins
39

are not mine.

203
(C.) We have the raisin raising during the sane sinning. Tis
the reason for the sinning which is a certainty.
204
(D.) We have another reasonable raisings - tis the raisin's
raising. All of the raising comes at once and hence shall not
come without reason anymore.
205
(E.) We see the sons sinful sanity after the
sinning.
206
(F.) We have the sun as the sun and as the
sunlight-connector raised (or risen). All we
or any son ever raises is just the son's reasons.
207
41.
(A.) We have the son dare, do, and sin, plus he is a
reasoner. Completing the sinning means
to add even more to it even when it is in completion
filled.
208
(B.) We have the sinner and the son study the
horizontal sunlight of the sun of the first rising of the
40

extended sun.
209
(C.) Tis this which is seen by navigating almost all the
considerations horizontally of the suns, that is the sons
sun.
210
(D.) The final raised reasons are made through the twiceseventeen final reasons for the sinning, the sanity, the
daring as well as the six doings of the dear by the sonsinner. We all of us did raise this reasoning.
211
(E.) The raisin raising is charted as the subject of the ratios
using the analogy of some six step reasoning in addition;
and, tis this rising which is risen.
212
(F.) Tis the sun that is seen.
213
42.
(A.) The son studies the sin that is the literary
event of the sanity; tis this that is the separate sin
from the sane surprise. Just because it is seen does not
mean that something is not sane.
214
(B.) Yet, by the coming of the two different risen reasons,
41

the son and the sins are other different sanities. Tis
this arrival which makes for a specialized isolated sinning
which magically undoes the sins. To make something
sinful takes much sinning, and sanity, for that matter.
215
(C.) The risen sun can lead to the twenty-three sights.
216
(D.) The risen sun have twice-six shinings.
217
(E.) The stage one shining is seen.
218
(F.) The eleven reasons use the four types of our
reasonings. If the reasons are actually raised
for anything, then everything will already have happened.
219
43.
(A.) The stage two reasoning for a raisin raising is of the
reasonable rising.
220
(B.) The raising during the rising and the extensions which
are the son's sins help to make twice-seventeen reasons.
Tis the reasons which are rising for many.
221
42

(C.) The stage three risings happens for the

reasoning of the son's sins. You shall see
these risings.
222
(D.) The twice-six son's sins, the sons sanities, are
complete. The sane son is always in the process of sinning.
223
(E.) The stage four sinning for the raisin's raising happens
both for the final raising and for the final sinning. We have
not forgotten about the sinning.
224
(F.) The sinning is added to. Why? How is
the sinning seen exactly?
225
44.
(A.) The sinning always is controlled by the son by using
sanities voiced by reasons. The final sinning is a
sane one.
226
(B.) The sun is seen in the completion.
227
(C.) The sun involves the seeing which is a
kind of sanity of sane sons, possibly separated sons, when
our sin, when the sin is the event. When the son thinks that
43

he is sinning he is also actually daring.

228
(D.) Tis this daring which the dear calls his doing; and the
doing or the daring which he calls dear. The dare for the
doer can be done.
229
(E.) Each son has sinned.
Nothing bad has ever happened to anybody.
230
45.
(A.) The daring which is what the dare
is to the doer, the event, is important to expand
upon because of a way that we dare. The daring never
takes place unnecessarily, nor in vain.
231
(B.) In the larger picture, it is the doers response
to our surprise which is dear.
232
(C.) The surprise is created by the demand for the doers
response. Yet, we are never required to respond.
233
(D.) Tis this is because dare must be
revealed; and, the daring is the revealing
dare. To dare is the same as to be dear.
44

234
(E.) Combining the doings, during the dares, with the sins
and the sons is what the sun does with the shining of its
sunlight between the son and the raisin. We all of us have
seen such influences strongly.
235
(F.) Tis this reasoning of raisings which is the sinning from
a sanity. What is it? How and why shall one understand it?
236
46.
(A.) To return to sinning, sin-literacy must activate the
son's sanity, and a whole sinning with the sanity of the son.
In order to do something the son must sin with his sanity.
237
(B.) Tis the son's sinning which is the sending of the
son.
238
(C.) So with the son we have a sin of sanity between the
son's sin and the sun's shine.
239
(D.) Tis a kind of study of sinful-influence. We all of us
are influenced by the son's sins.

45

240
(E.) How the son structures the sins is what the
son can accomplish. Walking around and/or working out
the son's sanity does more good than harm.
241
(F.) The sins expand the sanity; just so, a sin
may be a sign for the whole sanity and may
represent it. Tis these sinnings which are always
sane.

242
(G.) That is why tis necessary to sin with sanity
because even fragmentary sins may be in sane;
even the reasoning may be understood to be a whole
sin, even as a whole raising. Everybody at once
signs each other's seeing.
243
47.
(A.) The sinning of the son, the doer, and
the dear is just a great aspect of the seeing of the signs.

244
(B.) In the sinning we have six sinful processes, two
daring, and four dear (for three are to be done, and one to is
to be discarded), and from the dared sins, three artificial
structural reasons of one of the eleven raisins, one of the
46

sinning is sinned, and one of the sanity makes six.

The numbers are ordered and remained fixed in their spots
for all time.

245
(C.) As the reasoning compares the doer with
another, so another dear may compare one sinning of six
sins as the sign for another sin. Nothing can be allowed
when such a time becomes available.
246
(D.) The two sinful sins have one proto-dare and one
reasonable reason. The reason has been separated into its
reasons.
247
(E.) The twice-seventeen end reasons put together is of the
twice eleven raisings and the twice six raisins, or each
rising.
248
(F.) Of the two reasonable risen raisins, one is done by
using the dear doors and one is done with the dare. There
is nothing more to be done after the doer has finished all of
his dares.
249
48.
(A.) The goal of the sin-interpretation is to be in
47

coherence.
250
(B.) Everything which is valuable must be understood.
251
(C.) The sinning must be done to follow up and to wrap up
the sanity. The sinning, therefore, is not meaningless.
252
(D.) And, the daring should emerge out of the doings which
frame the doer, and which get interpreted by the doer. The
dares occur and happen with finesse.

253
(E.) Tis this, our doing and the dares which are what
make up the second raisin's rising. The one raisin is not
enough.
254
(F.) The first doing of the proto-door gets put together,
abstracted, twice-once. Tis not hard for the doer to keep
track of how many doors he is doing.
255
49.
(A.) The second door of the doer, and parts,
get assembled twice-once. Tis these our doings which
show us the distances between various doors.
48

256
(B.) And, finally, both of the doors get assembled
making four, in total, doings for the dears. The total doing
is still in the process of being done.
257
(C.) If the doing is the sinful process of the
designated son, then the other sane process deals
with either the son's fit of the door parts out of the
sequence in time, being assembled and/or being to the
reasoning, or tis that which deals with the fragmentary
raisin's raising in a non-temporal sequence too, but in a
completely proto-structured way. Tis it is it; the doer has
only ever once in the actuality dared.
258
(D.) In any case, the reasoning, or raising by means of
signs is the usual way of the sin. The doer is the act of
daring.
259
(E.) Such a deed is special to understand.
The understanding is done.
260
50.
(A.) The ability to sin entails the understanding
of how to translate a spontaneous and imaginary sanity
into a canonically designated number-field. We all have
49

the ability to understand. Our respect is excited by

this understanding.
261
(B.) The sounds of the sin can be heard within the
inner ear. The sounds are externally beyond nobody.
The sane son ponders and seeks this sin.
262
(C.) The spontaneous sinning connects to the sinning of the
son and thus makes for the sanity to be beheld. The son's
sins are fixed because they are set. The sane son avoids
trouble.
263
(D.) The spontaneous sinning now after connecting to the
daring is connected to a number based on the doer's
understanding of the sin of sinful sanity. All of the
conversions happen because of our abilities for us to create
and determine rules. Tis this which is sound and
clear to the son.
264
(E.) The sun and number now both have a place. The
sun is measured by the other signs. This is for the sun to be
regular and exotic.
265
(F.) Any sin can be used as a single sin within the
bigger structure, usually of twice-three separated
50

reasons - the risings. The twice-three are small and

therefore are easy raisins to activate. The
sane son thinks this is not a minute or back-tracking
detail.
266
51.
(A.) What is the sin? What is the sign,
the sin which we sin, or etc..., the daring of the doer, the
sign of the sun into the sky, and all the reasoning? The
reasoning is not to be questioned; yet tis not to be ceased
either until it is time.
267
(B.) The sin is the knowledge; it is the
neighboring sanity. What is your neighboring sanity?
268
(C.) The sin is sane. Why is it sane? How is it sane?
269
(D.) The son invents the sin and the sanity to it just as the
doer invents the twice-three darings just as the
dear invents the door. Yet, what is this invention that can
be done?
270
(E.) The door of the doer is the door of the dear;
the daring is divided into the twice-three dares during the
invention of the door. The invention is of infinite use.
51

271
(F.) The son invents the daring inspiration to
sin. The daring inspiration is sane.
272
(G.) The sun is poetical. All of it is poetical.
273
(H.) The sun is close to the son; Tis set up from the doing
whereas the daring is set up from the dear.
274
(I.) Tis represented by the dear doer. Tis this daring doer
who is done.
275
(J.) The daring doer provides the source for choosing doors
to do, etc..., to further assemble upon them. The doors lead
us everywhere.
276
(K.) The door is set up with the doing, it becomes a
doorway, the daring, and finally a deed and great assembly.
And, this is the door that is built.
277
(L). What is the doorway? Eternity, home,
splendor, and the individual doing, and the doer wants to
get it done. We, to our dears, are dear.
52

278
(M). Thus, the uses of the door, Eternity, and
connected doors doings are dear to dare by means of the
doer, as the doer and the dears pass the
names for the door to set a deed upon, who then give
them to the son to be sinned, and to the son to be sorted
out. When the names are made they go to reach their
marks. Tis a deed anonymous which is given by a dear.
279
(N.) This is how the belief in the sin is
formed: when the door is connected with an assembly, and
when the assembly, the belief, passes from the twicetwenty-five spaced doings into one, the doorway,
the vision, which is in completion with the
neighborhood of doers and forward to one doer, the
knowledge also of the deed, and then the unbelief with the
doer's deed is assembled. Tis this knowledge which may
not proceed further.
280
(O.) The doer translates with the knowledge, or the secret
knowledge. In translation, the knowledge is dear.
281
(P.) This is the deed. This is what disappears.
282
(Q.) While the doer is involved with door assembly, the
53

dear goes to the deed which is the daring. The doer

becomes quiet. We have not forgotten the names of the
deeds.

283
(R.) Tis this final deed which endures with confidence,
which brings us back to our dears of a better deeds. In the
end the deed shall go on.
284
(S.) The doorway shall transfer to a darer the deed
of the doer, while the door shall transfer its energy to the
dears, the dear names. The doings we seek have no
boundaries.
285
(T.) This is how the gain of our deeds turn into
the doings. We are doing this yet again.

286
(U.) This is why the daring must restore the
deed, the doings with the confidence, which shall
create the doors of the doers, which shall create the
critical enthusiasm, in the son, who turns into the
audience for the reasonable dears, whose doings are the
daring of the memory dear; the doers of the doorway's
names assemble during that process. We give to the doers
our attention.
54

287
(V.) The doors doer or the dears between doings
on the level of the doer leads us to many deeds. We have
run out of doubt.
288
(W.) Also, if the deed is the assembly of the
door of the doer now, perhaps there may
be other doors later. This is done by all of us.
289
(X.) We see the doorway. We see the value.
290
(Y.) For the sinning," perhaps, a speedy sanity is
best. It is that there is every reason for us to do our best.

55

FINIS

56