vineri, 29 noiembrie 2013

Unseen goals of life

The most important goals of life are those which cannot be seen, but about which we can imagine that they somehow look upon us.

Their look is perceived through the fact that we must always to take care of the way we follow for reaching those unseen goals. Because of the tension they instill in us, the unseen goals become more important than those which can be seen. The latter are only accessible targets for our sight and cannot act upon us. Among them are the most of the social ranks and positions which can be easily seen and described by looking at other people.

The more important goals concern the desires of self improvement. They cannot be seen among other people because a self cannot confound itself with another self.

Moreover, since they are not seen, we cannot precisely know when we touch those goals. Who could be sure that he did reach the height of his possible improvement?

For being closer to them, we need both the effort of following the way to them and the power of not following instead one of the many unimportant goals with which everyone meet in the ordinary course of life.

joi, 28 noiembrie 2013

Extreme lucidity

We develop our moral conscience by indiscriminately mixing into a whole what is good and what is beautiful to do, and what the authorities ask us to do.

To act well comes to mean to plunge into a confusion with which other people agree.

Meanwhile, the bad is known in clear forms. Not because we would have a clear meaning of it, but because it is known as something which wholly belongs to us, since the other people condemn us for it.

Since the bad has the privilege of being clearer than the good, the wrongdoers cannot be accused of being confused people. On the contrary, they prove an excess of lucidity.

For instance, a murderer or a molester knows the simple truth that we really can do everything we want with another human being.

Therefore, the morality cannot proud itself as a way of illuminating people about the correct behavior. It must primarily to become a pleasant and seductive manner of blurring the human lucidity. A simple “do what the society wants you to do” is far from being seductive.

miercuri, 27 noiembrie 2013

An ideal dwelling place

The church seems to be the ideal dwelling place for a human community.

The conflicts between the members of the same community are moderated when they know that they have to live in the same place and also the feelings of indifference are greatly removed.

At the same time, the idea of living together is one of the sources of the conflicts.

Therefore, it is necessary to posit an extraneous reason for the fact of living together than the goal of being members of the same community.

In a place like a church, the members of the community know that they live together in that place for such an external reason. Though they form a community, each of them is there in the name of a personal relation to somebody who would be different from any of the members, since he is a god.

In other dwelling places, each of the members of the community tries to build for himself a personal and external motivation for living together with other people. For instance, the members of a family need often to remind themselves that it is worthy being a mother, a father, or a son. Many of them make use of the external social habits of praising the motherhood, the fatherhood, and so on as like as the believers call for God.

marți, 26 noiembrie 2013


Since we live the most time of our days without any notable event, we should admit that the day is not a correct measure for our life.

It is only a desirable measure. We want lo live as if the cosmic division of time would enter our lives with almost the same force of acting. But the days with no notable events cannot be counted as parts of life when we really act. They are periods of survival.

The survival has not its own measure: it is the time whence we avoided a danger or we got a relief to the time when we encountered another danger or relief.

Thus, our life borrows the measure belonging to the bad or good events we seldom live. As like as we prefer to believe that the days measure our life, we like to live by extending the past events beyond their real meaning. We imagine that they spread their good or bad value over the neuter time of survival.

Though, the survival itself seems to impose the values of the events, since it occupies the longest duration of our life. If we do not realize that we live a time of survival and conceive it as an intermediate expectation of some events, the events convey positive feelings, even if they have a bad meaning [for instance, the death of a relative comes to be felt as a positive occasion for showing our importance at the funeral]. On the contrary, a deep consciousness that we survive most of our time minimizes the importance of any event or increases the negative feelings concerning a bad one.

duminică, 24 noiembrie 2013

The Same

Sometimes, we have not to say about us anything which is clearly different from what we would say about somebody else.

A natural attitude would be simply to point to those other people who are like us when we try to find ourselves.

For this, we should use only a finger. The finger would mark the end of our personality and the people to which it points would represent a self-discovery.

The fear of disappearing among those people makes us to replace such a simple gesture with inventions of some passions we would share with them.

The invented passions only hide us from ourselves. The same thing happens when we try to distinguish from other people making up contrary beliefs. We cannot find ourselves in those outrageous opinions we held just for being different from others. Sometimes, they tell that we are not different at all.

Real passion

Though a passion is caused by its object, its main effects are not felt in the relation between the passionate one and the object of his passion, but in his way of life.

The passion stresses his rhythm of life. A simple day becomes a stage in his passion and so the succession of the days shows itself as a series of grave steps to the indefinite end of the passion.

When the object of the passion disappears, be it a person or an ideal, the life cannot return to its normal rhythm. By a normal rhythm of life, we mean the faint passing of days according to the succession of the movements of the earth.

When the object of passion disappears, the grave steps learned in the course of the passion do not carry the man to a certain goal, but dig into his present life. Therefore, every day seem to be a problem and to hide a meaning which cannot be reached in the absence of the object of the passion.

The unrest caused by that rhythm describes a passionate life. Those who have this sort of life naturally replace the lost object of their passion with another one. Thus, they prove the secondary importance of the objects of their passions. For the outside observers they seem to be unserious in their passionate feelings. If the objects are persons, they seem to be simply conquered by sexual desires. However, a passionate life embodies the passion more than a passion confined to a single object or person.

joi, 21 noiembrie 2013


The happiness is commonly conceived as a state. A state of happiness seems to mean especially a manner of delaying what should naturally happen with us.

A prolonged state of happiness as we generally conceive to be the possession of wealth, health, or peaceful relationships makes from that delay a way of opposing to the natural course of events.

The closeness to what is unnatural reveals itself by the unnatural and calm religious feelings which especially enter the minds of those which live a prolonged happiness.

However, it is still hard for many of them to fight with the final revelation of the death as a natural end of their life.

The experience of death tells us that we finally do not wish for a long delay of the natural course of life, but just for a small one, since in the nearby of death we want, pray, or beg to live only a little longer.

For this reason, those who reach the happiness just for short durations are satisfied with their life. They can get the necessary delay even from the simplest things: rearing children, getting drunk, having a job and so on. If they are still unsatisfied, the reasons are not natural. Their complaints are mainly due to the social habit of equating the happiness with a prolonged state. For instance, the suicide has almost always a social conflict as its cause.

luni, 18 noiembrie 2013

Narrow civilization

The progress of the mankind is most visible through the objects we use in an epoch or another.

They seem to measure how the mankind extend itself and conquer the non-human reality.

However, we may interpret such expansion in a defensive way, since all the invented objects follow the pattern which is applied in the changeable fashion. The clothes are created for protecting our bodies and for making us agreeable to a society which could refute our naked or bad clothed body. In every case, there are envisaged those people who can see us or be in contact with us.

The technological progress and the elevated discourses of the civilized world diversify the range of the same pattern. Our weak personalities can be defended by hiding them under the ability of using and possessing variegated technological means. In the same manner, we become publicly accepted if we can use an elevated language about the high values of humanity.

Again, the target is the nearby public and so the progress is not bothered by the non-civilized world, in spite of the precise information we can get about it through the same technological means.

Far away from it, all the civilization we use to claim for us is contradicted by the cruelty and the poverty of the non-civilized world. The victims cannot hide their weakness like us, but the narrowness of the civilized world does it in their place. It seems that it is vital for a civilized man to not see and recognize his natural weakness in other people. Anyway, he could gain only a narrow and shallow civilization, not higher than the trivial concern of choosing the best clothes.

sâmbătă, 16 noiembrie 2013

The eyes of the night

The prevailing use of sight in our daily life could replace the current view about our existence by using spatial terms. Instead of a phrase like ‘we are in the world’, we could use more adequately ‘we see and we are seen in the world’.

As like as we admit that the world does exist even if we do not activate into it, we should accept that we are still seen when we cease to exercise our faculty of sight.

The way how other persons see us is especially negative. Even if they have warm feelings for us, the image they form in our absence is cold because of that absence.

It can be supposed that the lifeless things see us in the same manner. They see by mirroring the person who used them or was in their nearby.

Our image in their mirror is always smaller than that we form by ourselves. Its coldness is expressed by the fact that we can be represented in it without any special favor. We are mirrored together with any other unimportant thing which surrounds us. It is a great contrast to the common expectation of being seen by other people with some sympathy.

Besides, we know that the world has a right image about us, since finally our corpse will not represent something else than an unimportant thing among others.

The night is the time when most of the sympathetic eyes are closed, so that we often feel then as if we could become a suitable prey for the malevolent eyes of the surrounding things.

Their kinship with our corpse could make us to see them as our funeral portrait. For this reason, the insomniacs fight to spend their nights more intensively than they do in the daytime. It is a battle to keep the surrounding things in their property. A night of love can be also described as a fight for preserving our bodies alive.

vineri, 15 noiembrie 2013


There is not any conversation which could make you to not forsake your interlocutor in virtue of that conversation.

You might keep on talking because of your feelings to that interlocutor or in the name of some rules of politeness, but the elevated subject matters exhaust your power of concentration and the trivial ones cease fast to be taken seriously.

All the words prove to be lifeless or at least to not have that life which can bind two interlocutors.

The humans can be bound together rather through sounds which do not seem to be exclusively human: the moans of sufferance or sexual pleasure keep the humans together for compassion or intercourse.

Since the moans are prolonged imitations of the sounds of respiration and of the beating of the heart, we might say that they attract the men to each other because they reproduce the music of the life itself. Different from the words, those sounds are really close to life.

The communion through moans naturally finishes by itself after a certain time. But the common practice of talking transforms such a natural end into an artificial one, because of the words of compassion or love which interrupt the moans. The communion is broken by them temporarily or for ever. It is often possible to be reversed in cold, conventional words.

We learn such function of the words from our early childhood. We come into the world uttering moans of sufferance for getting mother’s compassion. When we got it and the communion of moans seemed to be continued through moans of love, the moans are suddenly replaced by words. The words come ultimately from the society, not from our mothers and they can be easily interrupted as any other conversation.

Thus, Oedipus’ complex mainly tells about the way we are betrayed by words and secondarily about a refuted sexual relation with one of our parents.

miercuri, 13 noiembrie 2013


The memories which start with expression like ‘in that morning’, ‘in that evening’, or ‘in that night’ seduce the mind with the thought that we could live then more than a time divided into moments as we are doing now.

At the same time, we could not tell anything about us if we would divide our past life in short bits of time.

Thus, those mornings, evenings, or nights seem to be the sources which make us able to speak about our past.

Finally, the celestial bodies which provided those times appear as hiding and seldom revealing what could be told about us.  For this reason, many looked to the sky for finding their destiny.

Other people prefer just to make from their past life something of a size which can be compared to the immensity of the sky.

The Face

Though we are defined by our presence in a body, the face is the only part of it that can assume the task of preparing the path on which the body could tread among other bodies in order to defeat them.

It does not matter the beauty of the face, but its frontal direction. The eyes which look ahead see just one side of the things, but they can create imaginary things or can make the things or people which are seen to become parts of their sight in spite of their different nature and of their volume.

Such boldness makes the man to give existence to non-existent things: if someone frontally addresses to gods, they seem to be really existent. Or if a man describe the reality as he sees it in confident words, at least for a while another men will believe that the reality is in his eyes.

As any other solid body, our bodies refute to be crossed by any external agent and the mind follows them through a deep egoistical feeling.

But the same mind pushes the body to accept what a frontal face creates if (1) it is something which could itself create if it had the same boldness and if (2) it is something which does not neglect the right of each body to maintain its egoistical state.

Therefore, the usual social boldness is in fact obliged to fulfill those two conditions. The ordinary heroes of our society do not make troubles to other people, but provide them a kind of entertainment, even if such entertainment could mean a religion, too. Therefore, they might claim only a limited victory over their admirers.

There is also a kind of boldness which does not create heroes, but it does not create anything at all. It is the boldness of being lonely. The eyes looking ahead represent only the man to which they belong. And commonly they easily go down or up, because of the resistance of the other bodies to admit them.

luni, 11 noiembrie 2013

A death before death

Many animals end their significance in their species when they are physically damaged or when they get older. Commonly, they become an easy prey for other animals.

If we also had lives which end before the physical death, who would tell us about it?

The human mind cannot conceive the end of the individual to which it belongs, even if there is just a short time before his death. Surely, it could not make the man to recognize that he is socially dead.

Moreover, all those who could announce us that we are almost dead would hide such information from us. Instead, they could find in that secret many opportunities for themselves, from the egoistical ways of using what we still possess to the false and superficial feelings of compassion to some persons who cannot denounce the hypocrisy because they are dead. Many philanthropists make from this a real profession, striving for helping especially those people who could not have the right to speak or comment about the help they receive.

Besides, we often learn from our families to use what we find at our parents who are perceived by us as being dead for our future life.

Like many carnivore animals, the humans know that a living flesh is tastier than a dead one.

duminică, 10 noiembrie 2013

The end of the world

It is difficult to see and plan the future of your life when it is too close to the present time and not when it seems to be too far from it.

The future comes close to the present when the latter seems devoid of by any meaning. Commonly, when some thing in a series proves to be useless, we pass to the next one, but the passing is too fast for letting us the due time for preparing the best manner by which we should deal with all the elements from that series and with the series as a whole.

In the same way, when the present day is meaningless, we are ready to speak about the future which promises to be more meaningful, but we are not really capable to see and prepare it. The meaningless present presses us to conceive an image of the future time, though a useful image can be acquired only after a long and peaceful reflection about our past and present life.

Therefore, such wrong images of the future time cannot help us to improve our present. On the contrary, they contribute to its fall by destroying our focus on it.

It happens so with the children who dreams about their future glory in their adult life, with the young who wish for a perfect love, with the adult and old men who aspire to a future self-achievement or at least to a meaningful death. Thus, it seems that many humans spend meaningless days and lives. For this reason, we should not wonder why so many people wait for a future end of the world: it could give a meaning to all of them.

vineri, 8 noiembrie 2013

Taking someone's soul

Some Judaeo-Christian traditions associated the woman with the Devil (for instance, in the myth of the snake which makes the woman to eat from the forbidden fruit).

One of the reasons is their equal power to enslave or to take the soul of a human being.

To take someone’s soul means to take a human being totally in your possession.

We do not know how the Devil would succeed in doing so. As regards the women, we know that they do so by attracting someone’s eyes. And this means that a man can be totally present in his own eyes and then delivered to the woman.

Surely, the same fact is available for both genders and not only in the context of sexual attraction. For instance, it is a common strategy of entertainment.
Those women who take the men into their possession in this way become the subject of scornful names as like as the Devil is treated by religions. For it is an unacceptable thought for a man to recognize that he does not really exist than through his own eyes which are filled by the image of a different person. His life does not belong to him and such state can be identified with a murder and the woman with a murderer.

The language becomes the means for revenge because it is also the main instrument by which we conceal other unpleasant natural truths. If we detach from the problem of attraction, we can see that nobody accept to be defined by the small parts of his body, even if his life is totally lead by them. Who could recognize that he is only a humble user of his brain?

If we recognize that the power of attraction is a natural truth and a natural gift of some persons, we should concede that all the humiliations they generate against other persons and against their own social reputation are also natural. But it is a different kind of natural fact than those about which the natural sciences or religions speak praising the overall order of nature.

joi, 7 noiembrie 2013


The personal achievement may lead us to success, but it cannot lead us to the feeling that we found ourselves or that we arrive at home.

The success opens our space to a public recognition and thus let other people to share in our person, even if they do it praising us.

Instead, the failure belongs to us in the deepest sense. The emotional wounds are like physical ones. They open holes in ourselves and so they get us down to ourselves. To find ourselves should mean exactly this sort of coming down, since we lose us by spreading out in the outer and public space.

Nonetheless, not any failure qualifies for being able to drive us to ourselves. It can do this only the failure which happens after a great effort to reach the achievement for us, not for the appreciation that would come from other people. If we strive for being successful in others’ eyes, our failure becomes only a show we perform for them.

miercuri, 6 noiembrie 2013

Desired blindness

Frequently, the main mystery of existence which is foreseen in divination is the death of a person.

It is somehow a paradox: an art by which the man gets the power to see consumes itself in pointing to the moment when somebody else ceases to be seen.

Since the foreseers answer to the questions of the people who believe in their power, we may say that the people are interested in seeing their death, even if they pay the price of giving up the normal capacities of seeing. It is the desire to see yourself at the moment when you are not actually seen and you cannot see.

The desire to be seen for not being seen also describes the sexual desire. In its case, the expected and unseen pleasure is found after we see our partners and become seen by them.

It seems that the highest peak of seeing is the total blindness and not the most precise sight (some bugs seem to endorse the same thing when they look and go to the sources of light).

Therefore, we use the surrogate of indulging ourselves in being blinded by the unimportant daily things we see, though our aspirations were formerly directed at higher sights.

marți, 5 noiembrie 2013

No real loss

We work to make for ourselves different images under which we can present and hide ourselves from other people. It is a play of maximizing our personality which we play from our childhood onward.

Though we clearly know that such a play involve a lot of schemes of dissimulation, we are attracted to those persons from whom we can get a similar image and we take it as their real image. We ignore any legitimate suspicion that they have built their image like we continually do.

This sudden ignorance may be explained through the fact that the attractive image is partly our own work. We agree to see it as an attractive image.

The anger we feel when our expectations about someone’s image are betrayed can be likened with that we feel when the results of a successful game are contested. That image is accepted by us as the final result of a game, since we are not interested in discovering how he or she has built it and how we contributed to its formation.

With a less inclination for dramatizing our life, the betrayals and disappearances of those about whom we had formed attractive images do not mean a real loss. Their images were already finished from the beginning and they live so in our consciousness for a while. Eventually, we learn to live with all of our own past images which never has realized at full: the clever child, the daring young man, the responsible adult and so on.

luni, 4 noiembrie 2013

The color of our consciousness

We usually conceive our consciousness as an internal space. What is its predominant color?

If we accept that question, the answer would be that the consciousness has not any color or that it has all the colors we meet in the external medium.

The multitude of colors of the external medium has as its predominant color a fairly homologous grey with traces from the other colors. That gray stay on the edge between color and non-color and it is more colorful when we spot many targets as objects of our daily activities. Meanwhile, our attempts to reach those targets are mainly colorless.

We cannot apply the same dynamics of colors in the internal space, where we do not advance to any target, though it is full of life.

This lack of movement is defined by the red color. A red thing does not allow to our eyes to go through it and seems to act itself over the eyes as something which has life into it. The consciousness is alive in the same manner.

The reddish color of the sexual organs can be interpreted as a proof that our consciousness has also a red color. In fact, we feel that we expose our self whenever we show our naked body.

If the consciousness has no many chances to pour out as it does through the sexual life, our personality is liable to bear the colors of the main targets of the external life. Since many of them are not chosen by us, the personality loses its individuality which is based on our consciousness.

Or, as it does happen in the case of introverts, it is used the blackness or the non-color which normally is present in our consciousness during its internal manifestations as thoughts or dreams. The blackness preserves the personality, but it gradually nullifies someone’s ties with an external world which is full of colors and also swallows the grey of our movements into the world.

duminică, 3 noiembrie 2013


Someone who addresses words of blessings to somebody else reveals the fact that our important words have to be associated with some parts of our body.

The hand is used for pushing the words of blessing from one person to another.

The wish for persuading others through our words is also a desire for pushing the words with our body. In this way, we hope that the words will become touching words. For this reason, the public orators always accompany their speeches with gestures. But if the words themselves are lacked by any importance, our bodily use of words can only to impose ourselves to others, but not our words.

To promote your body can be a wise strategy, since we love bodies more than words.

And when we accept someone’s physical presence, we are ready to accept his or her words, even if they have no meaning. Therefore, the successful orators are often those who have nothing important to say.

sâmbătă, 2 noiembrie 2013

Noisy things

A lie is an evil not only because it hides the truth, but also when it speaks abnormally loud about the subject matter it falsifies.

A liar tries to hide himself under the loud speech. For the same reason, he suggests that the loud words belong to the falsified things.

Thus, some of the false speeches of the great dictators bother at most because of the high volume of their sound. The force of the sound replaces the message of the words and makes the audience to believe that the spoken things press upon it.

The common experience of this kind of discourse is felt in the area of advertising. The commercials speak in the name of the things and the useful things come to us forcibly. Surely, we are not oppressed by a dictator and we have the freedom to refute the advertised things. However, the way by which we do this is also an act of violence. Therefore, it is hard to escape from the force which was introduced in our relation to them (the abstinence from the common things is a striking way of life and a sort of advertising the simple life).

The nowadays tension between things and humans causes a difficulty in establishing our responsibility for the well or bad dealing with them. When we voluntarily renounce to the advertised goods, we can be suspected that we were not able to procure them. Also, a man who acquires a lot of things can be absolved for the guilt of being greedy. He seems rather a victim of the force of those things.


vineri, 1 noiembrie 2013

The dead society

We have a history of dead people behind us. There are more people who died before us than those who are alive now.

It is not only a statistic claim. The huge number of dead people weights over those who are alive through the many thing and ideas they bequeath.

They left them silently and unintentionally, so that we can attribute to the dead people the force of inspiring the living ones the silence and the unintentional acts. When we refuse to talk and act without deliberation, it can be said tat we already live like we will scarcely do in death.

We keep ourselves silent when we are found of ourselves in an egoistical manner. And we act without any deliberation when we lose the confidence into a society ordered by rules which force us to take right decisions.

Though someone who acts egoistically and refuses the society has a weak presence among other people, his position proves to be supported by the stronger society of dead people. We adopt such behavior especially when we get old, so that it seems that the force of still being alive is drawn from our dead ancestors. They prepare us to become dead ancestors, too.