joi, 28 februarie 2013

Egoistical love

An egoistical view of your life time requires both to live for following your interest and to not allow the loss of any moment of your life without using it on your behalf.  

The last duty is harder to be fulfilled. Because we are those who alien us from living for ourselves oftener than others. We are those who lose our life time and, as an excuse, we even come to say that our personal life means the possibility of losing the life time through leisure.

Because of such a hard demand, we often prefer to abandon the first one too, though it is easier, since the egoistical interest defines our individual nature. Thus, the altruist purposes are sometimes followed with the eagerness of an egoistical passion, since we know that they save us from the duty of living for us.

When we do not chose to live for others because of our impossibility to live for us, our love and compassion are exposed more to disturbances caused by the egoistical feelings which were never intentionally abandoned. And we fall in love or we love our parents and children before we think about ourselves. As a consequence, all of them are always threatened by egoistical outbursts.

miercuri, 27 februarie 2013

The Seer

A seer could not really teach us about our present life, because life is not an object of sight.

We rather see all things through our life. And it is futile to try to discern the influence of our life on the things we see, since such attempt is also a part of our life.

Nonetheless, our life intermingles itself with others’ lives. Therefore, we are often concerned about how they see us.

But we are scared by the possibility of being seen by them through their lives, especially when their lives are more precious than us.

However, most of the time, we are scared by the fact that others may see us according to their lives which are more limited than ours. And not because we are proud of our lives, but because we know that people usually involve only a limited part of their life in seeing others’ lives.

Differently, a seer has the virtue of seeing us without doing this according to his life. In fact, the seer has no identity, since he claims that the power of seeing the future is a gift.

Even if our emancipated culture dismisses the appeal to seers for guiding our lives, we are often inclined to give such prestige to the persons who claim their authority over us. And it is frequently an error.

marți, 26 februarie 2013

Old world

When we grow older, the world seems older to us.

And it is not a subjective view. Because the world itself is always new thorough the processes of regeneration and always old in what it has unchangeable. 

And the last aspect of world inspires us in perceiving our own degradation by aging without the despair of being continually closer to our own disappearance. Because what is unchangeable into the world shows up in a gentle way, in spite of the common images of the unchangeable nature as a set of laws  (physical or divine) which would order the changeable things by force.

What is old sends out of it the new forms of life without any brutality and break with the past. Because the new forms have not in them that human desire of changing the past order from which they derive. Their smallness and fragility rather express the gentle and even playful manner by which the old nature confirms its continuity.

As a consequence, the disappearance of those new forms does not express the victory of the old nature over the new forms of life. It just shows further what the new forms were meant to express: that the old nature is not contradicted by them, as it would be the case if they would constitute new lasting entities.

And still, when humans think about their end, they forget the common and gentle acceptance of aging as a natural process. They become worried about their death. However, we do not wish for a continual life because we feel ourselves as being different from the nature which generated us, but because our thoughts and words oppose by their living and lasting nature to the old lasting world.

duminică, 24 februarie 2013

Technical illusion

Technical things and natural environment are both essentially insensible to our existence.

And both accompany all of our life.

The first leave us the impression that we can put under our control something different from us.

On the contrary, the second finally teaches us about our impossibility to dominate the nature to which we belong.

For this reason, the technical illusion of domination easily prevails in our lives. And a great illusion ceases to be felt as an illusion.

Nonetheless, the insensible nature which dominates us becomes more and more powerful in the background of our ongoing technical illusion. Because the habit of dominating makes us unprepared for approaching whatever comes from the nature.

For instance, the illness or death shakes us with the violence of a sudden encounter with something totally strange to our nature.

Thus, the technical things prove to be not only insensible to our existence, but also harmful, in spite of their reputation of being useful.

vineri, 22 februarie 2013

Morality with open windows

Any moral institution, be it religious or secular, has open windows, since the problems of human life cannot be stopped in spite of its wish for offering to humans an abode outside of the troubles of living.

Moreover, the morality may amplify such problems by making their adherents to observe them deeply in order to classify them as good or bad.

Therefore, the adherents to a moral system strive both for reaching a moral life and for feeling that their option provides them an abode against life troubles.

And because the second goal is inaccessible, it is replaced by two misconceptions of morality. The first is to exaggerate the value of moral principles (the foundations of the moral institutions) and to overlook their application into the real life. The second is to consolidate the walls of the moral institutions by emphasizing the differences between their adherents and other humans.

luni, 18 februarie 2013

The life is death

Silent and devoid of any meaning is death.

But not more than the moments of the present time, about which we can speak only after they passed away or before their appearance. Also, a moment will mean something or it meant something, but it simply is in the present time.

Therefore, we might say that the life is death and the death life.

Since the life is constituted by moments, we may say that death is its core. But life is more than that: it is the totality of interpretations we provide while we gather those moments. We do not clearly discern such interpretations and they confound themselves with simple facts of life.

The interpretations keep themselves on the surface of life, but we naturally prefer to live our life only superficially. The body teaches us to do this: the external surface of skin is more important for us than the vital organs.

Death has not a proper time, in which we could determine a present moment. Thus, though it is blatantly silent and meaningless, those features cannot be pointed out as parts of its core.

On the contrary, the core of death consists in interpretations, not interpretations of moments, but of its void. They are disparate and strange, since they cannot belong to our facts of life as it is the case with the present moments.

Therefore, the ghosts give signs to be interpreted in popular myths and in our dreams. Even the consciousness of death is merely a strange interpretation, though it is related to a clear truth.

joi, 14 februarie 2013

Infinite endurance

How many times could we endure failures?

In most cases, infinitely.

The decisions for suicide are significantly less and they often concern a particular failure. Because suicide is rarely the result of a rational analysis of the meanings of a series of failures.

We endure them infinitely, because they are received in that part of life in which we cannot see an end.

It is the natural part of life and according to it we incessantly live through the beats of heart which always put away any pause or delay. Meanwhile, the spiritual part is that which can anticipate the numerous endings in one’s life and finally the end of life.

The failures are felt in this natural part of life, because it is accustomed to carry on the slowly process of physical degradation with no revolt. Therefore, we usually take a failure as any other decrease of physical strength.

marți, 12 februarie 2013

Food and Sleep

Maybe the idea of a future salvation of the world has a meaning for humans because of their daily habit of searching for ways by which they can be saved from the hostility of the world.

Thus, we daily save ourselves especially by eating and sleeping. The meals and the sleep are always placed in the future of a day and we know that by experiencing them we finally do an unquestionable thing, since there is a biological strong belief in the rights of the body to eat and sleep.

And though the bodily conservation is our own preoccupation, it is perfectly concordant with all the cosmic processes which provide the preservation of the world. The world ceases to appear to us as a hostile place, since we share its interest in self-conservation.

Nonetheless, they are only weak attempts of salvation. Because we never can achieve the final goals of these daily activities. By eating we want to make the world to disappear by consuming it, but we fail to do this. By sleeping, we hope to disappear into the world, but it is again the same when we awake.

luni, 11 februarie 2013

Significant life

The question ‘What is happening with me?’ does not naturally arise in your closest present. Though, that question and the possible answers to it would be necessary for understanding your life as a significant history.

Thus, the history of a life is possible to be told or written only if there are such significant present moments in one’s life. It results that such a history is best written by others. For doing this, they should exclude the way by which the protagonist of the history felt his present time.

When someone wants to live in a significant way, he must overlook his closest present, too. He must pay attention to his past and future. The guiding questions would be ‘What did my past tell to others?’ and ‘What will my future tell to others?’ Because if he considers his present time, he knows that nothing from his past and future can tell a thing to his meaningless actual moments of life.

duminică, 10 februarie 2013

Strong poverty

Maybe the thought that you do not desire material goods is harder to be carried on than the unfulfilled desire of having them.

Without the desire for material goods, our usual conduct in the world is seriously affected. The contact with the world is always stronger when it involves our business for sharing a part of it. So, it becomes weaker when we are not longing for material possession.

A weaker contact requires to be compensated by a stronger way of living by ourselves. We are forced to cast out a great part of what is different from us, but interferes with our lives. And there are many things and many persons, too. The power we find in such assumed loneliness is as natural as the naturalness of the way of living for possessing material things. For showing this, it is suffice only to mention that we die alone.

Sometimes, the poverty makes someone to lose his or her desires for material goods. In these cases, we will meet poor and strong persons, in spite of our custom to see them being poor and weak. Nonetheless, their experience of loneliness makes them more skillful in discovering how others simulate philanthropic feelings.

vineri, 8 februarie 2013


The animals have a spontaneous movement of self-defense. Even when they attack for their defense, such a movement implies a retreat in themselves under the form of a curvature of their body.

A human being curves its body, too, when it is threatened by a physical aggression. The backbone takes a bent form; the head bows; the hands are withdrawn near the body; the legs lose the vertical position.

But the most frequent threats of human beings in actual societies have a psychological nature. And the modern societies do not admit the retreat in yourself as a means of self-defense.

It is generally agreed that a successful self-defense of a threatened person should be supported by objective facts. The threatened person must demonstrate her possible psychological injury by presenting objective data in her defense. Any demonstration means to explain yourself to others. You should deliver yourself to them and, thus, you are far away from the natural self-defense as a retreat.

There are at least two consequences: the lack of a natural self-defense makes the human beings more vulnerable to psychological aggressions, because nobody can defend you better than yourself; the aggressive retorts used as means of self-defense are not limited by the movement of retreating in yourself and they become harsher than they naturally should be.

miercuri, 6 februarie 2013


If someone takes his words seriously, he will feel them as gifts each time when he uses them for addressing to other people.

They might be precious gifts, since to take them seriously means to release them only when you are sure that they bear on your thoughts. And there are chosen those thoughts which are purified as most as possible from your egoistical intentions. Because you cannot treat a word which is meant to be given to others seriously as if it would be a word meant only for you.

But such gifts are almost never received with gratitude. The habit of not taking the words seriously is too powerful. We hardly can discern between serious and unserious words.

A long experience of ungrateful reactions makes someone to be more reticent in offering his words-gifts. And when he still offers them, he comes to focus only on the beauty of the act of offering them and forgets that the words were meant to be received by others. For instance, we may notice the solipsist beauty of the words used in poetry.

marți, 5 februarie 2013


Light is a common symbol of knowledge.

But not only a symbol, because the light really favors a great part of our perceptual knowledge, especially the visual perception.

In this case, it is presupposed the existence of the daylight. And our imagination readily associates any kind of knowledge with the experience of viewing different things in the daylight. The hope in discovering truths becomes a hope in arriving at a sort of daylight.

But the daylight itself is rarely questioned. If we do this, then we observe that it helps us to perceive, but also that its power to extend itself over a great number of things makes us to easily move our interest from a thing to another.

Thus, the daylight offers us a kind of knowledge which can easily to be forsaken for acquiring another one. And the previous knowledge is abandoned into the daylight with the thought that it can be offered to us again in the future.

The desire of knowing as in the daylight has the same feature. We want to acquire that type of knowledge which can be put out from us, because we have become tired of living with its shadow in our efforts for reaching it.

Meanwhile, there is the wish for knowledge as a light in the night. A nocturnal light always focuses on a limited number of things and it ceases only where the bearer of the source of light decides. Those who want such a kind of knowledge become its masters and they are responsible for its end. But because it is their knowledge, it lasts as long as they last. Thus, such knowledge cannot be really finished and it always seems to be incomplete. However, only the knowledge we fully posses is our knowledge.

sâmbătă, 2 februarie 2013

Grave facts of life

What does a grave fact of life admit in its nearby? Grave are death, failures, break-ups, sickness, etc.

Their solemnity seems to forbid any feeling which is not related to them. In fact, they require to be moved away any fact or feeling which has the same hard meaning as theirs.

For instance, the seriousness of death is not opposed to the feelings of joy, but to those feelings of joy that dominates someone’s entire state of mind.

Therefore, the grave facts of life are compatible with unserious facts and feelings, since none of them can overwhelm someone’s mind. The attempts to surround such grave facts with an overall serious state of mind often generate the hypocritical attitudes we easily can see at the occasional mourners and compassionate persons. 

Trivial beliefs

Any human activity counts as a firm belief in the necessity of that activity. Even if that activity has no meaning, since it is done, it expresses its agent confidence in its reality. His bodily involvement is a sufficient proof for its reality.

When we stop from doing them, we are overloaded with a huge amount of trivial beliefs. For avoiding the hard task of verifying their real meaning, we often ignore them altogether and rush in forming our beliefs according to our thought, as if the body would not contain any belief. With the result that all those spiritual beliefs can be contradicted anytime by those base bodily beliefs which were disregarded, but they did not disappear.

Less dangerous seems to refrain yourself from hastily claim spiritual beliefs. As long as someone lies in the nearby oh his unexpressed bodily beliefs, he might attempt to eliminate some of them which are meaningless. In this way, when he states a spiritual belief, there would be fewer reasons for being contradicted by his bodily beliefs.