A Twitter Methodology for writing books
I write books exclusively for Kindle. They take a few hours to read, most of them. They are mainly aphorisms, or verse or explanations of one idea or another.
My current method is to create books made up of fixed format chapters. Each chapter contains seven numbered sections.
and so forth
Using Word, once I have all chapters done, I insert page breaks using Control Enter.
The numbered sections could be verse, aphorisms, or parts of essays or blog pieces. Your entries could be tweet-sized or substantial paragraphs. The main thing is to make a chapter coherent.
I am appending the text of such a book:
Esto Tweet Book #1
By Stephen C. Rose
HELP is the future of human endeavor. It is what individuals will consider daily and what societies will see as the leading priority. The following text seeks to understand help as a universal value. It is remarkable that this essential value dominates the cyber world but was rarely if ever included in past virtue-based ethics. This text begins to rectify that omission and inspires the reader to explore the possibilities for personal and social growth that HELP alone can open. The conclusion is a the highly original outline of Daily Discipline in which Help plays a central role. This is a remarkable work and the first book of Esto Tweets.
Help is the best thing we can do. What helps is what frees us and all. Help is always something to consider.
Always consider helping when you think. Help and tolerance are one. Help is a universal value.
Help looks to another one. Help is conscience-driven. Help is social.
Help is the center of ethical acts. Help is satisfaction on all sides. Help is not help when not these things.
Help is built into our being. Selfishness is its reverse. Openness is its best spur.
The best thing is always what upbuilds. Up approaches heavenward. Building is what best upbuilds.
Helps sees hindrance as a harm. Harm is always evil. Helping removes hindrance.
Help is short for helpfulness. Help or helpfulness is one of three cardinal active values. The three active cardinal values are tolerance, helpfulness and democracy.
By making help a cardinal value we suggest that it be considered whenever we engage in conscious consideration (aka meditation).
We simply say to ourselves in what way help or helpfulness is relevant to what we are considering. It is always helpful to consider whatever is on our mind.
By seeing help as a cardinal value we allow it to be considered in many ways and expand our awareness of its many attributes.
The best help is enabling, educational, informative and pertinent. The best is considerate, patient, thoughtful and generous.
Help is a universal capacity and need not require special training to be effective. If someone is depressed, it is reasonable to simply be there without suggesting any immediate resolution.
Sometimes the best help is silent presence and clear availability.
When one is sensitive to another, one knows when help can take a specific tack. Obviously, in some cases, the need for action is the very essence of help. In other cases silent sensitivity is golden.
The most radical understanding of help involves knowing what it is not. Help is not doing everything for someone else.
The best help involves doing the least and enabling the person helped to solve matters independently.
Enablement is the best form of help. Enablement should be at the very center of public policy.
Enablement should be the very center of individual assistance to others.
There is no such thing as self-help. Help always depends on the presence of another. Even if one is reading a book, one is engaged in a social act involving another.
The purpose of help in the scheme of things is to enable progress. All forms of help are a contribution to the forward movement of history.
Help’s purpose is fulfilled when capacities are released that lead to good results.
Good results are results that enhance well being.
The best source of help is a person who is basing assistance on respect and unselfishness.
Whether help is hired or simply the result of social interplay, respect and unselfishness should be the watchwords.
A broad context for understanding help should include both tolerance and democracy.
Help cannot thrive in an atmosphere that is authoritarian and driven by selfish motives.
Help is diminished when intolerance and exclusion are the contexts.
Help understood as enablement should be the guiding star of education.
If a person seeking knowledge and capacity is not enabled to achieve it, it becomes an occasion for frustration and resistance.
The goal of any teaching effort should be to create an environment in which each participant is valued and each individual need is recognized.
There is so much commerce tied in with help that it is almost understood that pure help is impossible.
The self-help industry is notorious for openly up-selling its patrons.
There is no escaping the broader problems of context when considering the integrity of help.
Triadic Philosophy resolves the issue of context by advocating a global move to basic income.
Basic Income eliminates entitlement and replaces it with enablement.
Triadic Philosophy is a daily discipline whose ethic espouses tolerance, helpfulness and democracy.
Triadic Philosophy advocates local democracy as the polity for the globe as it moves on from its current military-national form.
Enablement is the best form of help. Enablement should be at the very center of public policy.
Enablement should be central to individual assistance to others.
It’s said the more you give the more you get. This is doubly true when enablement is what you give.
When you make it possible for someone to achieve a valued goal, you may be helping unknown generations.
What you get when you enable is the satisfaction of knowing your help will live beyond you.
It is an open question how long anything should last.
When considering help, should we give so something can continue or to start something new?
Nothing should last beyond its capacity to enhance the lives it touches.
There may be a strong argument favoring vastly more flexibility throughout what we call the material world.
Is it necessary that dwellings and other spaces be fixed and immobile?
Is it required that one way be the only way ti achieve a particular goal?
Enablement should never assume there is only one way.
Inventiveness is the most underused and remarkable aspect help.
Progress is the fruit of enabling that improves situations and prospects.
Enablement as help requires categories to point to the pervasiveness of its reality and the specifics of various contexts when assistance is necessary.
The main categories of enablement are love help, family help, social help, educational help, mental health help and justice help.
When we examine the categories of enablement it is not be difficult to sense what truly helps regardless of the context.
Love help may be defined as help that is tied to either a legal or voluntary commitment that proceeds from mutuality, intimacy and loyalty.
The help that rises from love is most often unquestioned, spontaneous, even instinctive.
Love help at its best amounts to the most complete gift of support that anyone can have.
Love help like all forms of help ranges from what is truly loving and free to what is downright harmful.
It is essential that love be based on the values that tend toward well being.
When love is selfish and mindless it protests too much and makes harm and hurt more and more likely.
Love help can be influenced by other notions of help that do harm.
Social help is is hurt by suppressing rights. There is no help that involves physical and psychological duress. Ganging impedes a world where help is at once loving and free.
Seemingly wonderful systems can operate within contexts of extreme oppression. Godfather societies where all manner of intolerance, unhelpfulness are condoned.
The worst education is one that underlines ignorance of the world outside.
Millions in the world are simply beyond the reach of any help at all. Wringing our hands is no solution. Basic income is the only way to address this unpardonable sin.
Beyond love help lies family help. But family in today’s world cannot be seen as merely a unit made of parents and their children.
Family need not be units composed of blood relations and legal spouses. Families can and should transcend every barrier. As should individuals.
Family love should embrace all. Including animals. Universality is … universality.
Love and family help are the most common forms of enablement. Loving families promote well being, mindfulness and goodness.
Loving families act on tolerance, democracy and helpfulness. These are all expressions of non-idolatry.
Social help includes near-intimacy but can reach across the globe.
The person who makes micro-loans may never experience tactile presence with a recipient.
We now have universal reach, but few means of being aware of its full impact or even possibility.
All forms of social help should have enablement as their aim.
When it is hard to see if what you do enables, consider whether you are supporting well being or harm.
It is in the context of social help that we should look at defense and terrorism.
We defeat terrorism best by illustrating how at odds it is with basic values, how it espouses the worst of evils.
But the clear reasoning of terrorists is that they are exacting revenge. Forgiveness and honest confrontation of universal fallibility underlies any true move to peace.
Terrorism is in some respects no different than any other form of extreme harm — killing.
Terrorism requires a person who has no hesitation about the act of dealing death.
Terrorists may be the product of many environments and influences, but the common origin is violence.
Justice is ensuring that the acting out of violent impulses is effectively stemmed.
Rather than punish violent offenders, we should universally identify the tendency to violence and ensure against its display.
Stemming the impulse to violence must be accompanied by a global reduction of lethal violence.
We should cut in half of all armaments and military capacity.
A full assault on violence is the exact center of what will help the world move from an impossible past to a viable future.
Ending violence should be a work of this century, enabled by a rational capacity to see this as the key to progress.
We must move from a punitive approach to an entirely therapeutic approach.
We must come to see evil as curable condition.
We can address violence in persons by means of efficacious therapies accompanied in the most intractable cases by confinement.
Help is enabling our world to move past violence as the default action of a binary world.
We must embrace responsibility and slow but confident progress.
We need a people’s therapy that recognizes the presence in each person of a higher self.
The best people’s therapy I know is called Psychosynthesis.
Psychosynthesis can enable one with violent inclinations to move from fear and loathing to personal power.
A person needs to deal responsibly with existence without the prospect of becoming one who injures or kills.
We need a veritable army of persons trained in the techniques of psychosynthesis.
Psychosynthesis is a one to one, face to face encounter. It is shorter than conventional analysis. It can be renewed as needed.
Psychosynthesis and comparable professional therapies are central to our future. They can move us past therapeutic culture and psycho-babble.
We need reasonably-priced means of providing expert assistance to all who at various points speak and act in ways that signal violence.
We need to fill a major blank between crisis existence and normal existence.
Normal existence can be enhanced by the practice of the way I have developed over the past decade — Triadic Discipline.
Triadic Discipline includes spirituality centered on the giving and receiving of forgiveness.
Triadic Discipline is a free way to weather the normal ups and downs of life.
Triadic Discipline sets aside a half hour each day for a walk or some other form of solitude.
Triadic Discipline’s walk begins with a prayer or meditative text.
I myself use my metrical version of the Lord’s Prayer. I call it the Abba Prayer. Here it is.
The Abba Prayer includes the universal request that our wrongs be forgiven in exchange for our forgiving the wrongs of all others.
When we seek forgiveness and are forgiven in return, we lift from us a massive burden. We need to do this daily.
The lifting of the burden of wrongdoing as a universal practice must be seen as a means of moving the world toward greater peace.
Forgiveness is free. All it requires is asking and receiving.
A prayer at the start of a daily walk is the first part of Triadic Discipline. Then we move to Triadic Meditation which I have come to call the Colloquy.
A colloquy is a theological conversation. It requires no belief save a sense of having a higher self, a self you can talk to.
The triadic colloquy commences with the conscious evoking of a sign, a word, anything at all, what comes to mind.
You can sort things out if more than one sign comes up. You simply determine what it is you want to consider.
I call the first step of conscious thinking Reality because reality is all, source of all signs, all thoughts, all things, all mysteries, of all there is.
The root triad of Triadic Philosophy is Reality Ethics Aesthetics. This is my emendation of Hegel’s Thesis Antithesis Synthesis. It moves forward.
Triadic Philosophy is primarily an exercise in conscious thinking anyone can do.
Triadic Philosophy is three steps from Reality through Ethics to Aesthetics which is action and/or expression.
Triadic Philosophy is a universal discipline whose aim is tangible results that can be grasped and even measured.
The pragmatic maxim is an implicit summons to see tangible results of individual and group action as subject to thought.
The pragmatic maxim says the practical outcome is the sum of any consideration.
Triadic Philosophy relates the pragmatic maxim to an ethic that is values-based.
The colloquy in Triadic Philosophy is musing on any subject in terms of ethics and an aesthetic outcome.
The colloquy in Triadic Philosophy moves from Reality to Ethics and then affirms that beauty is truth, truth beauty.
The completion of the Triadic colloquy is a guidance conversation.
Guidance is perhaps the most helpful of human activities.
Guidance is an intentional conversation within yourself.
Guidance is what Bob Dylan calls “a good talking to.”
The word “guidance” is a helpful cue to initiate guided actions.
Guidance authenticates the reality of a higher self within each of us.
Our capacity to say “guidance” and then to be aware of an inner response is the heart of guidance.
In a Triadic colloquy, guidance comes in the form of a conversation we hear within us.
The “other” who is the source of inner guidance may be understood in many ways.
We may see guidance as simply “talking to myself”.
We may see guidance as interaction with our higher self.
We may see guidance as the result of conversation with Abba or any other name you might give to a universal force.
The proof of guidance lies in allowing its use to become habitual.
Guidance can involve casual meetings all the way to the intentional minutes of a Triadic colloquy.
In general, the guidance we receive is affirmation plus everything from elementary steps to broad senses of what to do.
Guidance is an essential conclusion to Triadic daily discipline. It wraps up a most significant half hour.
Triadic meditation or daily discipline can be either two fifteen-minute segments or a half hour. Walking is assumed.
If one does not move or walk, Triadic daily discipline can take place in any situation.
Triadic discipline over time infuses a day and can be employed as wished.
Help accumulates as one’s daily discipline enables good actions and expressions.
Discipline is synonymous with habit and practice in Triadic Philosophy. It has no benchmarks.
Daily discipline in Triadic Philosophy is an implicit criticism of the idea that an hour a week suffices for spirituality.
The daily discipline — prayer and colloquy — is proposed by Triadic Philosophy as an alternative or supplement to past religion.
To live in daily contact with oneself, conscious, ethically attuned, is as good a recipe for evolution as any.
Triadic Philosophy is open in the sense that its premises are meant to be developed. It is at the same time a way of existing.
The only requirement of Triadic Philosophy is an openness to and practice of a daily discipline.
The practice of Triadic Philosophy is practically invisible — a walk, thinking. Nothing else.
Among Triadic Philosophy’s contentions is that the coming revolution toward global democracy will be largely silent.
Perhaps the strongest argument for Triadic Philosophy is that it is true and that it will happen whatever we think.
This group of tweets on help has gone from the individual to the universal and then back to the individual — as life and thought should do.
It is a great help to be aware that you are at once an individual and part of a universal reality.
It is a great help to see that history is made by the cumulative acts of every person on the planet.
It is a great help to understand that finally the sum total of who you are is made up of acts and expressions of goodness.
Ultimately the memory of anything less than goodness vanishes — reality and goodness become one.
It is a great help to see that practicality and spirituality are one thing — there is no withdrawing from reality.
Seeing what helps oneself and others is a grace given to all who have eyes to see.
It helps to remember two triads — Reality Ethics Aesthetics (root) and Tolerance Helpfulness Democracy (active ethics).
It helps to review the many aspects of help and to see that context is key to a holistic and good awareness of what helps and what harms.
Help is not included in the conventional ethics of the past — none can claim that the contributions of the cyber era are “virtual” — they are real.
Help is the central social action value. It has many aspects. It warrants daily consideration.
Help is intensely practical and intensely spiritual. Correctly unnderstood it is the leader of value and history.
Help is always embellished by tolerance and democracy — a way of living and a way of governing.
While there is no end to considering help, finally its execution is the task of each person to be achieved in each person’s way.
APPENDIX — HELPFULNESS IS ALL
Triadic Philosophy is a ground-breaking way of thinking that is universal. Anyone can and should do it. It can be explained simply. It is a way of thinking in threes.
First, we take a reality we want to deal with.
Next, we run that reality past the terms
This is the universal ethical index of Triadic Philosophy.
Finally, we consider a response that aspires to truth and beauty.
Three stages -
To get the hang of this, you may want to get
The following texts are meant to be savored and considered over time.
C. S. Peirce said [EP2:258], “Whenever we set out to do anything we ‘go upon’, we base our conduct on facts already known.” He added that our conduct can only rise from memory when our investigations have been “made and reduced to a memorial maxim.” He is right.
We literally imbibe the values by which we live, turning them into the agenda of our minds.
Democracy is wed to universal rights.
I have plucked a word, democracy, that Nietzsche explicitly excoriates.
Democracy is precisely what converts a so-called herd into philosophers.
Our sprawl world hampers face to face democracy.
Democracy favors variety.
Democracy creates vibrant economies.
Democracy embraces diversity.
The town hall should be no more than a short walk from anywhere.
Democracy denied is freedom frustrated.
A nation that rejects democracy does not deserve allegiance.
All humankind should be democracies.
Politics limits democracy.
Politics is binary.
Binary stunts reality.
Tolerance and helpfulness enable democracy.
Constitutional democracy is the wisest form of political organization.
Democracy can help move us beyond harm.
We seek a global society of universal justice.
We seek the spread of democracy.
Our weapon is positivity.
Our protest is nonviolent resistance.
Nothing is more powerful than no.
Democracy is the least harmful social organization.
Our goal is to see democracy spread.
Democracy affirms the equal rights of all.
Democracy affirms the universal right of appeal.
Democracy protects the rights of all
Democracy speaks out for values and rights.
Democracy affirms rights to life, liberty, dignity and freedom.
Democracy is never silent.
Democracy is never perfect.
No human construct is perfect.
Democracy is never speechless before injustice.
Democracy links choice with history.
Democracy credits people with the power to create change.
Democracy is power to people.
Democracy fuels self-respect.
Democracy fuels responsibility.
Nothing is ever fixed.
Democracy is no charade.
Unfair democracy creates a house divided.
Nonviolence is the antidote to unfair democracy.
Non-violence is always effective when the cause is right.
Non-violence authenticates universal values.
We will bring democracy to universal fruition.
We will enable representative democracies universally.
Democracy has roots in natural forms.
Mao sought to force values via power and failed.
Soviets sought to force values and failed.
The US sought to force democracy and failed.
Force cannot create democracy.
Only people can create democracy.
Advertising cannot create democracy.
Lies will not create democracy.
Democracy depends on personal independence.
Independence is the product of inner values.
Independence exists universally.
Hampering independence is the worst of harms short of murder.
Democracy means universal rights.
Exercising rights is a sacred gift that should be universal.
All should honor democracy.
Democracy is the side of love that gives all rights.
Helpfulness is the constant way to show how much you care.
Helpfulness in an enabling rather than a controlling or paternalistic sense.
Helpfulness is a universal human essential.
The affirmation of helpfulness can modify selfishness.
Helpfulness is found throughout the cosmos.
Helpfulness. It is here that Nietzsche has been the most salient.
Nietzsche perceives the hypocrisy of our pity, our charity, our philanthropy.
The human transaction involved in helping is delicate.
A nation that does not promote and embody helpfulness deserves no respect.
Dignity is the most important aspect of helpfulness.
Helpfulness that respects does no harm.
Helpfulness that lords it over another is a slap in the face.
The Internet is stunted in defining helpfulness.
The Internet equates helpfulness with being of use.
Helpfulness is the active face of social existence.
Helpfulness is listening.
Helpfulness is sharing
Helpfulness is teaching
Helpfulness is assisting
Helpfulness is honest consoling
Helpfulness is sincere befriending
Helpfulness is rallying support for ethical actions.
Helpfulness is honest sympathizing
Helpfulness is cooperating in positive efforts.
Helpfulness is joining others in decent actions.
Helpfulness encourages without patronizing.
Helpfulness praises without display.
Helpfulness recognizes positive achievements.
Helpfulness is supports others in myriad ways.
Helpfulness participates where need exists.
Helpfulness is generous.
Helpfulness recommends those whose abilities are clear.
Helpfulness tolerates awkwardness.
Helpfulness is forgiving.
Helpfulness defends the threatened.
Helpfulness likes with honesty and commitment.
Helpfulness does not inundate others.
Helpfulness does not spam.
Helpfulness does not lie.
Helpfulness does not cheat.
Helpfulness seeks to be loving to others.
Helpfulness is alert to the structures of evil in the world.
Helpfulness aids education.
Helpfulness enables practice.
Helpfulness keeps eyes open to the needs of others.
Helpfulness gives as it is able.
Abba’s way is simple helpfulness,
Helpfulness is not religious cant and show.
Heaven is helpfulness and tolerance.
Helpfulness remains for many an afterthought that charity will solve.
Charity leaves a world filled with manifest injustices.
Only a universal move to instinctive helpfulness will change reality.
About The Author
Stephen C. Rose (1936-) was born in New York City and currently lives there. He was educated at Trinity, Exeter, Williams and Union Theological Seminary. He served in the Student Interracial Ministry in Nashville. He founded and edited the prize-winning Renewal Magazine in Chicago and studied with C. A. Doxiadis in Athens. His first books “The Grass Roots Church” and “Who’s Killing The Church” established him as a prominent critic of American Protestantism and American religion. He was and remains a civil rights activist. He has interviewed and done in depth pieces on Saul Alinsky and Martin Luther King, Jr. He won awards for editorial courage and for two documentary films. He has written and published many songs and musical works including “We Are All Americans”.During the late 90s and early 2000s he worked for UN agencies, most recently editing CHOICES Magazine at UNDP.
Other Books By Stephen C. Rose
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