miercuri, 30 octombrie 2013


If we see that the cosmic order is like the order of the musical rules, of the biological forms of life, or of the mathematical relation, it is not a reason for praising the order or a supposed creator of such an order.

Since all is pervaded by order, it ceases to be a real object of adoration. We and most of the things around us are simply in such a state of order and we never use to praise the most common things or their creator (the most common things have unknown authors).

More impressive is the link between those states of orders. The link is rather uncommon, since it implies a different image of knowledge than the usual gathering of information. The different states of order mirror each other and they do not increase by such mirroring as we do in the common experience of knowledge. For instance, the biological structure of an ant does not gain anything by its similarity with the cosmic order, but it seems only to found itself as in a mirror.

At the same time, we know that our image into a mirror is not our real image, but only one of its reflections. Therefore, we cannot use the observed mirroring of the order of the human beings apart from this very phenomenon of reflection. For instance, we can see ourselves in music only as long as we hear it.

The real image is in fact affected by various kinds of disorders. And the observation of different orders becomes a painful experience when we undergo a huge amount of daily disorders. We see in order what we should be, though we cannot really be. It is still a desirable pain, since to look into a mirror means to not be blind.


marți, 29 octombrie 2013


When we appeal to the consolation that life goes on anyway, we do not actually look forward for new experiences. In fact, we expect that the rest of our life would bring us similar experiences which those we left away.

The common experiences which keep us into them have not a linear development: we do not go from a point to another one. They have a circular nature. We can stay longer only in those states which repeat themselves constantly.

For instance, we walk through the repetition of our steps, we work through the repetition of the days of work, and we love through the repeated physical or mental presence of the same person in our life.

All these are performed by using the visible round parts of our body: the roundness of our limbs and fingers, the round parts of our face which is primarily involved into the social activity of working, or the roundness and curves of the sexual organs. Thus, we bear a physical reflection of our circular activities.

When we cease those activities, our sight of the future is imbued with the physical roundness of our body. The optimism arises from the impossibility to believe that our round body can be used for other activities than those common circular experiences we have known in the past. Even when we have the pessimistic feeling that we will fall down in the future, we imagine that we will roll to a certain edge. Only other people will see clearly that we simply fell (notice that the obituaries tell about someone’s life in a linear, chronological way).

duminică, 27 octombrie 2013


If we conceive our body as a thing circumscribed to a diagram, its end is present at any point of its surface.

The emotional life hangs on this surface, since it is the outcome of the experiences we live through the outer appearance of our body.

Thus, the emotional life should be familiarized with the end more than it seems when we regret the end of a feeling.

In the case of the positive feelings, it is clear that we use the mobility of the body during the life of our feelings, but we hope to give them stability by using also its immobile and dead properties. For instance, the feeling of love is designed to be stable through marriage because it offers to the two bodies the possibility of living together in the many moments when each of them sinks into their own dead surface.

In the case of the negative feelings, the dead aspect of the body is the solution for resisting to fears, regrets, shame, and so on. That aspect is revealed especially in the sleeping time. For the sleep is not a psychological manner to forget our negative feelings (often they are not forgotten), but mainly the way by which the body invades our psychological life instilling into it the necessary knowledge of the end. 

sâmbătă, 26 octombrie 2013

Silence about pain

Some words you say about you just mirror your state of mind, though they are meant to explain it.

So are especially the words which describe you in extreme situations: ‘I cannot stand up to x any more’, ‘I cannot help myself with x’, etc.

As long you are in an extreme situation, the words are useless and any explanation goes back to the past sources of those situations, so that it cannot express their very terminal state.

Words cannot be faithful mirrors for our states of mind. They amplify or diminish them. The words which amplify a bad state of mind are recognized by the fact that they become more important than it, while diminishing words are those which allow you to return to your state of mind for releasing other words about it.

In the second case, your bad state of mind proves to be merely a fruitful subject of conversation. In the first, your words are unable for conversation and thus unable for being expressed at all. A non-wordy experience like listening to music can be a better mirror for your pain.

joi, 24 octombrie 2013


Your life is not a continual repetition when you do the same things day by day, but when you leave the high repetitive reality of the succession of days to become the main ordering force of your life.

The rush for living nice or memorable days can suppress the feelings of boredom, but cannot raise you above the fear of an overwhelming end which derives from the dead nature of the repetition of days. That rush is in fact our defensive reply to the fear of a possible end.

On the contrary, when the life is organized according to a self-imposed order, the slow repetition of the same things breaks the order of the days. The things start to have their own history and succession. It is the history of their ascent to perfection.

The perfection as their end becomes your most appealed image of the end and death. Of course, it is a desirable end, but the fears of a possible end of your life still persist if you do not succeed in subordinating all the days to your goal. It is a harder fight than that for reaching the perfection, because all the things around us have a daily arrangement. Many fail in this fight especially because a daily life includes a comfortable time of rest, even if the rest granted by sleep is our clearest experience of death.

miercuri, 23 octombrie 2013

Warm darkness

Even if the progress of knowledge is commonly associated with the image of a progressive illumination, it is in fact contrary to the warmness of any source of light.

We start to be humans in the warm medium of the dark womb. The first acquisitions of knowledge are not due to the light through which we see different new things. They are rather approached in the virtue of our natural warmness, since they are assimilated as long as they seem relevant to our bodily existence.

Since our body is smaller than the things which present to the mind for being known, they bring the mind out of the warmness of its bodily medium. They instill in humans the need of light and change their original preference for the warm darkness. But it is not a need of the human nature, but a need of living for the nature of the things which thus become seen and known. The school makes this need to be perceived as our own need as social beings. Also, the school trains us in the acceptation of a cold medium, because the few warm things in education are not caused by the abstract process of teaching and learning itself.

Only the darkness which covers the mutual touch of the sexual organs reminds to the adult humans about the warm darkness which had provided them the first knowledge. However, the disappointments in love remind us that such knowledge is definitely lost. The disappointments are generally caused by the false idea that the sexual partners known in the darkness could be really known in this way. In fact, the adults have made a long progress in the cold light of knowledge and hardly could be faithful to what they know in the darkness.

marți, 22 octombrie 2013


Many of the religious or secular views of humanity liken the perfect adaptation among other people to the relation of brotherhood. They suggest or hope that a perfect communion between humans must to involve the affection felt by the members of a family.

Such conception is not totally wrong. It is desirable to feel at home among people, but not for benefiting of the warmness of that communion. Our peaceful interrelations are not defined by love, but by a feeling of comfort which is much closed to that we live at home. It is primarily the comfort to see each individual with the thought that it is indifferent if he or she is alive (also, our home is the last place which bothers us about our presence into it).

The thought is consolidated during the everyday experience of meeting different people to whom we have only circumstantial relations.

Therefore, one’s resistance to have a perfect social life cannot be only a lack of sympathy for other people. In many cases, the first cause is dissatisfaction with that alternative of the indifference. Some people wish for living a life which clearly involves or refutes others’ life. Even if this desire is caused by a positive attitude to other people, it is received by them as an act of violence.

(Who could establish if someone who publicly shows his or her sexual perversity and so wants to take part in others’ life is a worse lover of humanity than a kind preacher of love who spreads out words to indifferent masses, but he keeps himself safety under the common thought of indifference?). 

luni, 21 octombrie 2013


The self-discipline functions either like the rule of a game or like the physical support of a game.

In the first case, the rule allows many transgressions, since the rule is made for a specific game, but it is not an inner part of it. A rule is an intellectual regulation, but the game is essentially a physical item. Therefore, the self-discipline depends on someone’s changeable disposition to take the rule seriously.

In the second case, the self-discipline would be stronger, since it is a part of the game itself. However, because it is far from a clear rule, it is also susceptible to allow transgressions. There is a different type of transgression. It is not simply transgressed a rule, but the disciplined life loses itself in the favor of other forms of living which can be stronger than the discipline.

For instance, we see many people who do not keep the self-discipline in nutrition, though it was deeply assumed. Surely, many legitimately find that the reality of their fat body is stronger than the discipline. Also, we observe how many intellectual or spiritual ideals are abandoned for domestic preoccupations when the people get old. Many of such ideals were deeply assumed by them, but they meet stronger realities, too.

Therefore, to keep a superficial or playful rule comes to be a better recipe for self-discipline. Nonetheless, all the serious goals of life would prove to be only self-imposed and so haphazard rules.

duminică, 20 octombrie 2013


The self-confidence cannot be acquired by an obsessive repetition of the words ‘I’, ‘me’, or ‘my’.

Or, it can be, only if those words are spoken as loud as it is necessary for concealing through their sound the fears of being aware of your individual self.

The individual self is mainly a bundle of fears, since there are not any internal justifications for it as a whole. These are the fears of a possible disintegration, as we currently perceive the internal composition of our body. Any intellectual or spiritual virtues are in fact isolated features when they are self-perceived by the individual in its loneliness. For instance, nobody is a physician or a scientist by oneself, as long as it is not called so by somebody else.

The fears about our body disappear when it is seen and wanted by other people, though its internal sensation of pleasure is replaced by their pleasure. Their desire makes it to seem complete. In the same way, the fears about our self disappear when we succeed in exposing that appearance which can be noticed and desired by other people. Therefore, the self-confidence measures the capacity of putting into play a self which is fully enjoyed by somebody else. Surely, the name ‘self-confidence’ is wrong.

sâmbătă, 19 octombrie 2013


The world comes to its extinction through our senses. Any sensation makes a part of the world to become our own part and so its entirety is diminished (for instance, the things we see become our image of them). For we perceive the world as a whole only if we do not know it.

It is difficult to accept the great and progressive loss of the world through the gradual accumulation of sensations. Therefore, some mature people take the decision that the fragment of the world in which they live to be viewed as the entire world. In other words, this is the decision for occupying a definite social status.

The fragment is implicitly accepted as a world of consumption, so that there are admitted inside it only the things which can be easily consumed. Therefore, the common and large interest for news should not deceive us. The humans are not interested in discovering the whole world, since all that is perceived as a new easy fits into the old patterns of the personal worlds.

A glimpse of the world as a whole ever to be consumed by us is rather assumed by those sensations which take as their objects those aspects of the world which do not wait for being consumed by humans, but consume themselves. Of this kind, it is especially the smell. The odor or the smoke can be perceived and consumed only after a former waste of the matter. It is a happy coincidence that scents, smokes, or perfumes are associated with feelings of freedom from the consciousness of our own world. Also, as it happens with the cultish incense, the smoke was thought as a way of touching another world.


marți, 15 octombrie 2013

Executive feelings

All of our acts are associated with executive feelings and thoughts. We feel the need of executing one action or thing or we think how to do so. The execution as the object and stimulus of our feelings and thoughts strengthens their usual moderation and gives them an unusual turn to some definite end. For the feelings and thoughts generally follow their vague spiritual nature and a vague and weak reality has unclear beginnings and ends.

Their unusual force and determination cannot be wasted once the executive purpose is fulfilled. The fulfillment of an act replaces the executive feelings and thoughts with those which are specific to the pleasure and even an intense pleasure cannot generate more than vague feelings and thoughts. For instance, we prefer to explain the pleasure as a suspension of the past tumult of emotions and cares.  

Therefore, the executive feelings and thoughts have a different life than the acts which are finally fulfilled.

Their intensity generates parallel acts as attempts of preserving their memory through precise images and thoughts. Also, they cause the effort multiplying them through similar actions as those which have been already executed [for instance, any ordinary habit of cooking, drinking, or making love has infinite variations and infinite verbal explanations].

If we scrutiny our life, we might discover that the most part of time was spent under the guidance of such executive feelings and thoughts. So, we cannot number many real achievements. Our original acts are a few, but we have a lot of their copies and a lot of useless devices to keep the memory of our preparations for acting [notice our long collections of personal pictures and written or unwritten diaries].

luni, 14 octombrie 2013

The rule of growing

The body has a history of development under the authority of the rule of growing, maturity, and decay, which sometimes is illustrated by the authority of parents. When they are present in the life of their offspring, the natural respect they receive from them is mainly due to the unclear feeling that the parents represent that overwhelming rule. The same overwhelming rule is responsible for the fights between children and parents. The respect and rebellion are two conjoined attitudes to something which overcomes us.

The choice of a sexual partner is an act by which the body revolts against its history. The sexual act defies the progression of growing and decaying by a maturity of sexual organs which mimic the life stages during a short time of erotic experiences. Moreover, the sexual partner is put out from his ancestry by considering its body only according to its presence in the erotic pleasure. Almost any organ can be transformed into a means of pleasure, though it mainly represents an instrument of living under the above mentioned rule.

The revolt of the body against his history is always defeated by the faint spirituality we add to the sexual relations. The words we address to our sexual partners or by which we describe our sexual experiences are always borrowed from the common language of young, mature, or old people. We are turned back to the historical life of our body and we spontaneously create histories of love which are ever poorer than the timeless presence of the sexual experiences.

Generally, we accord a privileged status to the mature words. Since the maturity is an age when we are fully aware of the history of our body and we want to master it by creating our own history, the sexual partners are often used for beginning new generations of bodies which obey the rule of growing, maturity, and decay.

vineri, 11 octombrie 2013


A dead body is not completely lifeless. The corpse becomes a suitable environment for other forms of life and still determines the life of other people as it did when it was alive, even if it does so only through its appearance in their dreams.

It seems that the corpse does not lose the life itself, but rather the consistency of life.

 The consistency refers to the capacity of the same body to undergo many experiences of life without long discontinuities. This definition of the consistency of life never can be fulfilled by a dead body.

 Therefore, we should not think that the possession of life is the difference between life and death. And where a thing is not in our possession, it is beyond our control. The difference is rather that consistency and it is evident that it is not under our personal control. We depend on the many other things and persons which become objects of our experiences.

Consequently, the attempts of living by dominating our life raise us above the nature of life. We are rather closer to the monstrosity of the images of corpses which overcome their poor life.

miercuri, 9 octombrie 2013

Only talkers

How could two persons who know each other to express that they really have nothing to share?

The mutual knowledge is acquired during a long time spent together. Only inside a long duration it can be created a relation of familiarity which is not bothered by questions about its nature. It counts as a perfect knowledge, since we know better the things about which we do not put any question.

Differently, the intimate knowledge between the sexual partners might be read as a continual, mutual investigation and it cannot give birth to the feeling of familiarity without the help of time. Therefore, two former sexual partners can express easily their distance after a short time spent together.

On the contrary, the mutual knowledge impedes a rough formulation of the distance between two persons. As a consequence, they prefer to keep the distance concealed beneath a great amount of words about some subject matters which are indifferent to each of them and never put their relation at stake.

Even if it is generally not recognized, the time reveals many couples of simply talkers beneath some long and living conversations. Those talkers were formerly lovers, parents and children, or friends.

luni, 7 octombrie 2013

Opportunities for death

If it is about of an opportune moment for quitting your life, it probably would not have anything in common with the current reasons for suicide.

The personal troubles do not assure a reasonable decision, since the suicide momentarily confirms that you were needed as a principal actor on their stage. How could be opportune to quite an affair where you play a significant role?

On the contrary, it would be opportune to put an end to your life when you see how it comes to work without you.  It works so especially in your most peaceful times, as it usually happens in the age of maturity, if you had the chance to enjoy a moderate fulfillment of your troublesome past ideals. The moderate achievements lose the personal marks, so that it is right to say that the life goes on without you.

However, the suicides in peaceful times are rather perceived as anomalies. For it is a primary lesson of biology that the life means more than any individual. The life eventually ceases to be questioned and is simply lived. Almost all the animals seem to know this, since they do not count so much after their personal involvement in reproduction. The troublesome suicidal persons have not enough time to know this truth, but they confirm it through the fact that their death does not count so much for the lives of the other people.

duminică, 6 octombrie 2013

Turning on and off

If the life is conceived as a travel, it should be admitted that the individual cannot precisely determine by his consciousness its starting point and its end.

He knows more precisely that he continually returns to the same places, as the places where he works and lives.

Though we use to classify the animals and plants according to their specific environments, when we speak about our lives, it is only seldom accepted that the places of our perpetual returning also describe our existence.

For we refuse to recognize that the many artificial things which constitutes our environment partake in our way of being. The life about which we do not know when it starts and ends promises through such ignorance to be something else than the ridicule turning on and off which represent the life of an artificial thing.

However, the perpetual returning to the same places is close to such a mechanical life than to the wide perspective of a travel.

sâmbătă, 5 octombrie 2013

Different eternities

For many of our activities, their necessity is confined to a limited scope, especially to the narrow area of surviving in a definite duration of time. We must do a work or another for living in some particular conditions. Any further questioning of their necessity fails, since we cannot provide a supreme necessity for some particular conditions and it is hard to find strong reasons for the living itself.

After any uttered ‘must’, it is not absurd to add a concessive phrase: ‘you must do something, although you know that you act in a limited area and finally you will die, so that all you do in your life time has not great importance’.

However, there are some necessary activities in the case of which such a concessive adding has no meaning. So is the listening to the music, thought, or the contemplation of the works of art. Their necessity does not depend on our particular conditions or on our existence, but on the objects which generate them. They seem timeless for us. At the same time, they cannot eradicate our general existence under the pressure of concessive phrases. On the contrary, they show us clearer our limits.

 Therefore, if they are claimed to be divine or beyond the human existence, then their influence on us is quite different from the religious image of divinity. They do not push us for acquiring a future eternity, but deepen the consciousness of our present limits and mortality by instilling in us some pieces of inaccessible eternity.  It is reasonable to say that they do more than the religious hopes which turn us to an eternity about which we do not know anything in the present time.

vineri, 4 octombrie 2013


We cannot be naturally grateful to the sources of our sexual pleasures.

The gratitude is a notion we get from education, while the pleasure lies deep in our bodily impulses. It confounds itself with the individual self consciousness.

Though it is disturbing for our social habits, it is not unnaturally that the person who feels pleasure to be hostile to those who provided her that pleasure exactly because of the gratitude for which they implicitly call. The gratitude disturbs the feeling of pleasure by altering the instrumental guise our body spontaneously attributes to those who please it.

Normally the hostility is consumed through the violence of the sexual act. Otherwise, it becomes a part of the repulsion to the persons who virtually or imaginary would be our sexual partners and generates sexist beliefs.

Unreal actions

When you do what the other people expect to give them, your deeds cease to be real actions. Also, they are not fully your personal actions.

For to give supposes that someone put an end to the activity of preparing the thing he is about to offer to somebody else. And such end turns the entire action to those who will benefit from it.

The common opinion encourages people to rejoice in these acts of self sacrifice, since the social ranks are conceived according to the amount of contributions to the welfare of society.

The self sacrifice is not paid off by the possibility of acquiring riches or other goods for your contributions, since they are dead and impersonal as your actions for other people.

Therefore, many times we have nothing to tell about our past actions. We recall easier our jobs and duties. It is the same experience like that of looking to our pictures which inevitably represent us in immobile postures.

miercuri, 2 octombrie 2013


A thing is not attractive by itself. It is so because of the incapacity of the attracted person to find something in its nearby able to keep her around herself. The things able to do this are those over which someone can prove his power: an ideal, a profession, an ambition and so on.

It is hard to predict how long we will have power over such kind of things. The life experience often proves our inability. Therefore, even the persons who have those things at their disposal prefer to abandon themselves to the attractive things and in fact to make them to seem more attractive than they really are.

When the attractive things are other persons, we observe how the deliberate abandon of the power over the personal things drives to an absurd claim to overcome the attractive person. It is absurd because the acceptance of an attractive person is primarily made in the name of a self belittlement.

[For instance, the desire of overcoming or even enslaving the attractive women often arises among the men who undertake high and hard personal goals and seldom among the simple-minded men.]

marți, 1 octombrie 2013

'I am nothing else than you'

The most convincing expression of the self-sacrifice for someone else would be the claim: ‘I am nothing else than you’.

But the claim is logically impossible. When you are nothing, your sacrifice does not matter. Then, when you pretend to be or to live for somebody else, you deny the reality of the two distinct bodies. Thus, you posit your sacrifice in a spiritual domain which does not matter, too.

Therefore, the sexual love as one of the strongest forms of love between humans indulges itself in many illogical acts which involve the two partners. The detachment from those acts (especially of sexual nature) may start the improper but logical investigation about the value of the self-sacrifice. And nobody can see it at his or her partner.

[Since the relation between parents and children does not benefit from the same great amount of illogical acts, it is accordingly oftener affected by logical adversities which drive to a total separation. They often begin by questioning the value of the mutual sacrifice. It is a surprising separation, since it is a natural bound and thus apparently stronger than sexual love.]