Figures of motion beyond sense, these conditions of possibility and globular masses tendencies to form shapeliness. Morphological conditions in that which tends to grow, the ways in which any amount of pressurized chamber could prometheate certain shapes or the ways in which the chemical conversions happen beyond any surroundings. The assurances of measurement, these confiscations of thoughtlessness to that which could be beyond it, the wanted imagined dimensions of shapeliness beyond form or the possibility of underlying pattern and path. The distinctions in that which is possible and that which is real, the differences or similarities in shallow conditioning or the wanted figures of association in parable and rhetorical situation. The referent impossibility of measureless space and the wanted portions of that which is beyond, the actuality of that which is imagined beyond and any amount of physiological response to any amount of imagined stimuli. Instinct and imagination, the wanted precision in that which could amount to any postural reflex or conditioned hypnosis, the ways in which environment and person interact is personal, and cannot be decided by outside bias, no matter how large the philosophizing crowds become. The distinctions in that which is possible and the limits to imagination and instinct in the assumptions of cause, meaning or reason or the application of supposed imaginal interaction. Impressions of soft data elicitation and the ways in which any amount of data or imagination could seem to interact, the distinctions in that which is actually part of environment or person, the actuality of bias and perspective and the fact of personal choice: I don't need free will to be against epistemic normativity, and I don't need free will to expect freedom of association and privacy. The exactitude of that which is beyond or assumed to be, the ways in which any amount of collective imagination tricked by physiological responses in instinct could seem to operate in ways that are not actually possible. The guessing for similarity or difference and the ways in which mystical confusions easily encamp reality, and especially with the power of a crowd. Charles Mackay wrote in Extraordinary Popular Delusion and The Madness of Crowds how easily some of these tricks seem likely, and how easily popular belief tends to them, even without meaning to. The superstition and suspicion, constant inconsistencies and the ways in which any amount of data could be taken out of context. Especially ambiguous and curious, these questions and the refusal to find answers, the need to remain questioning, and not be afraid to say I do not know. We don't need perspective opinion to have presence, and dreams don't decide a person. Horrors and burned arroyos, the frequencies of triviality and the remainders of that which is coming, the potentiality in any amount of information and the possibility of morphological underlying pattern, shapeliness and path to that which is random, chaotic and forms anew. We are only met with circumstances we can handle, precognition and the ways in which ambiguity and ambition could guess for possibility, forever slightly above chance indeterminable data in that which is almost promised based on soft data elicitation. Premonition, Protennoia, the assurance of that which is guessing for survival and the horrible tricks we have applied to it. The instinct and imagination, the ways in which any amount of supposedly connected information could seem very likely and the ambiguity of validity. Close enough, huh? The willingness to wonder and remain unsure, the ways in which any amount of potentiality could trick systems of guessing to unfair assurance. BEWARY! Using fabricative coincidence for guessing games of similar instancing like psychics or using the ambiguity of validity to pretend to multiplex in a multiverse, like time travelers or fortunetellers aint conducive to reality. A trick to a magician is like a miracle to a holy person, both can be explained and both are a physiological construct of some sort. Uncertainty and the need for a willingness to be in the wrong, as everyone is actually absolutely correct for themselves alone. Free thought.