sâmbătă, 31 august 2013

Conflicting and beneficial states

We cannot tell how the animals integrate in their lives the general interest of their particular species for self-preservation. Are the individuals apart of it or they are subdue to it?

It is safer to disregard both of these possibilities; because they suggest that the goal which can be delimited only by the human mind can be approached in the same way by the animals themselves.

However, we must admit that in the self care of any animal subsists something which is different from the activities that are beneficial to its own life.

And the difference comes into play when one animal meets another one. The individual’s link with the other members of its species for a common interest reveals itself in their interaction. But this fact does not necessarily involve that their interaction must be peaceful or that they should conscientiously agree with each other about some common purpose.

Even if they meet for fighting, their meeting is good for the species. And any kind of meeting bears the mark of a conflicting state, since it is damaged the way of existing only for oneself.

Human beings hide this fact establishing that the common good is the matter of a conscious agreement. Moreover, they are reluctant to admit that any interaction has a conflicting element. The ideal of love or friendship is falsely conceived as a state of overall peace.

If we apply the same measure as that used for other animals, we should affirm that there is a common good to which we contribute unconsciously. And the ancestral belief in the common life we share with the dead members of our families is a proof. Secondly, we should recognize the beneficial aspect of any conflicting state as it is testified by the lonely people. They can survive as long as they feel that are in a conflicting state with the rest of the world or at least with a part of it.

vineri, 30 august 2013


A good management of your lifetime requires a perennial ignorance of the most important aspect of time, namely its continual passing.

The ignorance is supported by any timetable or plan for the future, since the future data are already present in it. Though their graphic presence is not fully real, it is stronger than the passing of time can ever be.

Therefore, to live without a plan and to be simply worried for the passing of the present moments could be a bad management of time, but not a fault in understanding it. Thus, the bad manager keeps the privilege of a better knowledge of time.

joi, 29 august 2013


When the future opens to us, it is not always received as a possible extension of our person.

The experience of extensions makes us cautious or even scared before another challenge.

The most common experience of being more than we actually are happens in the sexual life. It offers the possibility of extending ourselves over other persons and the increase of sexual organs gives us a conspicuous sign of our growing. Nonetheless, the sexual contact narrows the person to the limited area of the body of her partner and also to her own body through the loneliness involved into the feeling of pleasure.

We do not feel the sexuality as a delusion of our ambitions only because the physical satisfaction makes us to forget the more spiritual expectation of extending our person. It is felt as a delusion only when the age drags us out of the sexual preoccupations. And it may become a strong reason for disbelieving the possibility of any serious extension of our person.

If the future is not perceived as a really achievable extension, it presents to us primarily as a turbulent process of a futile and illusory extension. As any other process, it implies the disorder of the thing that has to undergone the change and thus instills the fear of the possible disintegration of our person.

miercuri, 28 august 2013

The words of the void

The words which move us need a state of silence, not only the silence as the cessation of any other sound.

This state of silence is produced through the coalescence of different forms of introducing the void in the surrounding things (for instance, the darkness from the cinema halls, the empty space of the cathedrals, or the exclusive focus on the written words while we read).

Therefore, the most powerful words can be found in the vicinity of the nonexistence.

Surely, such place gives them a great advantage, since the words reach to those people who cannot resist them using the existent things.

At the same time, their speakers are endangered by the nonexistence they need. They might be sunk in it. They see it as being greater than their words and the feeling of a nearby collapse make them to emphasize too much the value of their words which are deemed to be the single means of living. In this case, the eagerness of utterances conceals a great self disbelief in their words.

In other cases, the speakers of powerful words deliberately sunk themselves into the void and they succeed as long as they fade themselves as members of the community. Their words, though powerful, are stopped from going to the community and become hidden objects to be discovered by it. Therefore, the words of the poets or writers are often discovered and not claimed out.

marți, 27 august 2013

Awesome deformation

Because we have not a definite form except that of our body, we may say that any formation we receive from other people is in fact a kind of deformation.

The education and social training have conspicuously a lot of forms, but no one belongs to us. They match together into a social net with well formed boundaries, outside of which are all those who are unprepared for it.

And here is the touch stone of social abilities. We succeed as long we are able to run out of us into the social net by using the education or formation as a sheer instrument.

Otherwise, if we fall in love with a part of one of those formative matters, we risk becoming only deformed and unable to cope with that social net. Nonetheless, only such deformations are really awesome.

duminică, 25 august 2013

Looking to the sky

The cosmic space has not a proper name. Its title is a heritage of the ancient beliefs in its overall order.

The first contact with the cosmic space and also the scientific approach do not represent commitments to the belief in an ordered space.

Properly speaking, the cosmos means in both cases the meeting of a reality which has no name and no clear meaning, but provides some ordered movements of its subdue components.

The same can be said about human life. Nor the self reflection, nor the scientific inquiry can say what it is. The name ‘life’ does not describe the life itself, but the ordered movements it patronizes in the field of the bodily life or the relatively ordered sequence of the life events.

Even if we bear the misunderstood life in us, it is not felt as the capital thing which escapes to human mind. The cultural and religious thoughts linked it with other things deemed to be even harder to be understood (God, death, love, music and so on). But the straightest link is with the cosmos itself and the astrological speculations exploited it.

The life and cosmos follow the same pattern: from an immobile and misunderstood reality to a plurality of ordered and mobile relations.

In both cases, there is the hope that the primal and misunderstood reality could explain the second and composite one. Such a primal reality belonging to the cosmos and life is expected to be the source of understanding in spite of its unknown nature.

Definitely, we will not be able to find answers from it, but the inquiry into our own life and the observations of the cosmic realm instill the feeling that the life and the cosmos stay together as two similar products of a reality that opposes our life troubles and futile attempts of knowing through its peace.

And if our life comes from there, the hope in a possible return to it may raise above the sadness of death.

sâmbătă, 24 august 2013

The great sacrifice

The idea that men are essentially bound together is pervasively accepted as a useful lie almost by everyone. We do not need to wait for our death for becoming aware of our natural loneliness, since it is discovered along with any personal sensation or thought.

The general acceptance of the lie might be seen in the easiness we agree with the unjust social inequities or in the unexplainable perpetuation of some outrageous religious or secular beliefs, all of them being embellished in discourses which present them as being necessary for keeping us together.

Why do we not denounce such a lie?

Partly, because of the natural needs that cannot be satisfied by oneself. But more importantly, because we become parties to it. We do this by loving other persons.

It is easy to say to the impersonal society that it is supported by a great lie, but it is harder to say to your lovers or children that your relation to them is only the result of the general lie. Though, it is. The real feelings of love are always consolidated by some social practices as marriages, families or simply by the fact that the society makes us to live our relationships according to some general patterns.

When we are aware of that lie and still accept it for the sake of those we love, we may say that we sacrifice ourselves more than if we would die for them, since it is a lifelong sacrifice.

vineri, 23 august 2013

Unnoticed small errors

Any moment of life is loaded with a strong positive meaning because of the very fact of living.

Any breath and any bodily movement spread out as an affirmation of the living being. And both of them belong to the man as an individual.

Meanwhile, the negative side of our life comes upon such a positive layer of life and does not belong exclusively to the individual, but also to the surrounding persons and things which are damaged by the personal wrong decisions or deeds.

As a consequence, we do not plainly know how and when we make mistakes. It is obviously known only the positive side. We put all the small wrong movements we do into it, so that the consciousness of our faults is gotten too late, when all such small errors have already developed into a great error.

It would be helpful to find someone able to point out to us the small errors we cannot recognize. Because of their exteriority, the errors could be better seen by them. But almost all the people judge other people’s deeds in the name of their own positive side of life and thus they rather try to straighten their authority than to descend in others’ life for helping them.

Thus, the judges prefer to throw upon wrongdoers the mistakes they committed, forgetting the essential positive side of their victims.

miercuri, 14 august 2013

Accelerating the journey to death

Perhaps the genuine human manner of dealing with the natural end is to accelerate the journey to death. Because to understand something means to come closer to it.

If the man has the gift of previewing his end, to neglect it or to live as if it would not exist is a refuge into the biological way of living which belongs to us, but does not represent us as human beings.

This fact is testified by all those who cannot enjoy the endeavors of occupying a comfortable social place. They are not fascinated by any such place in spite of the fact that it means a shelter from the thoughts about death.

They prefer to throw themselves in the midst of some activities that cannot consolidate any place in society. Among those activities may be numbered the creative works (for instance, poetry, philosophy, art), but also the destructive ones (as the consumption of drugs or alcohol).  Even they seem noxious, they are expressions of a deep human understanding of the phenomenon of death. Meanwhile, the healthy social goals can be viewed as attempts of inducing the false idea that we are animals without the consciousness of their end.

vineri, 9 august 2013

Eternal Peace

The human wish for eternal peace is only partly covered by religious doctrines about the afterlife.

The desire for eternal peace is a way by which humans transpose the disparaged and scanty still moments of their life in the wish for their permanency.  

Those moments come in someone’s life especially when nothing needs to be spoken and nothing to be heard. Such avoidance from speaking and hearing has more  in common with the feeling and living of the animal life inside us than with a spiritual life that needs words at least as its starting point. It is doubtful if the expectation that the religious promises about an eternal life will come true is a wish for eternal peace. It seems rather to be an eager ambition for gaining the eternal life as a prize and involves a state of unrest which has no share in the future desired peace.

Otherwise, the silence of the animals and their desire to live in spite of all the bad conditions could be translated in human terms as a wish for eternal peace.

The religious doctrines only give the name for this animal wish, but its content is larger and maybe it is supported by the deep meaning of life.