duminică, 17 august 2014

The pilgrimage



A certain amount of self-contempt is always necessary before traveling, since the left home contains a great part of you. It is an unmovable part and your departure leaves it without any possibility of masking itself in the guise of a transient state assumed by its owner any time when he is at home. It is revealed now as a permanent part and the cruelty of your discovery supposes a hateful feeling against yourself. It is cruel indeed to leave a man to be seen how he is essentially a bunch of things that occupy his home.

Many times the contempt is counteracted by future outbursts of self-love in other places. The passion of taking picture of you in travels is a common form of self-love.

Those who want to deny that they are contained by their home and define themselves as travelers prove in fact that they lack for a great part of their life. They occupy only a little space in their stories, pictures, or memories about their travels. The things they see or hear are far more important than themselves.

Therefore, any travel seems to be a pilgrimage or a travel made for God. The visited things replace God, being far from humans in a similar way.

vineri, 15 august 2014

The Dance of Death



The personal death is an immobile state. When the death comes in old age, it seems that such an immobile state was gradually prepared before death.

However, the most cases of death show that the lack of motion is preceded by a violent movement of the body. Therefore, we may say that the motionless death of the individual beings generally derives from a strong movement.

If we talk about the death itself, and not about the personal death, it is rather a state of pure movement. Thus, the medieval lore talked about a dance of death by which the personified Death brings all the humanity into it.

Even if we know that the personified death is a fictional image, it is also true that death enters the human life when the humans do not gain control over it through their personality.

 We have no control in the leisure moments or in the time when we fulfill different duties for other persons, authorities or close persons.

We feel that the time moves slowly in leisure periods. The time of work or care for other persons seems to us as a slow motion of life, too.

In fact, we run to death exactly in those periods. We lose then the control over our own life as like as we will do entirely in the state of death. If we would have enough time before death to put the question ‘how did I live until now?’, then the bewildering answer would be that we really rushed to death or that the death covertly danced with us.





miercuri, 13 august 2014

Sad simplicity



A simple life or a simple thing has an inner principle of simplicity. It has a harmonic structure based only on a few elements.

Differently, a simplified life or thing gains its simplicity by eliminating all the external elements which made it complex in the past. For this reason, the process of simplifying is far from being harmonic, but rather it bears the negative feature of destroying the former complex nature of a life or thing.

Though we are born as simple being, the surrounding things are not simple. To go to the simple natural things supposes the effort of eliminating the complex ones which are always provided by the current social life. Such an effort confuses us enough so that we didn’t know precisely if we meet simple or simplified things. For instance, who does feel his body without clothes as a simple body and not also as a naked body (a body which eliminated its clothes)? Furthermore, a natural landscape is for us an appearance of the simple elements of nature and also an elimination of those complex elements of a city, town, or house.

When we decide for a simple life and succeed in adopting it as our current life, the chances to encounter simplified things decrease, since we chose only simple things and need not to simplify the complex ones. However, as long as we live inside of the society, it is sufficient to see its complexity for feeling ourselves like some parts which were eliminated from it. Therefore, the simplicity gives birth to a gentle sadness. It is gentle because it doesn’t really envy the complexity of the world. And this kind of sadness is inspired by many simple things, in spite of their inner harmony.

















luni, 11 august 2014

Tools or parts of life

We use something in two ways: as a tool and its use becomes a habit or as a part of us and its use become a way of life.



The uses of some kind of clothes, of computer, and of some sexual behaviors are all able to become tools for getting a supposed better life and they count to us as habits.



On the other hand, all of those tools can be perceived as parts of us, being responsible for shaping our way of life.



The difference between habits and parts of us is actually seized when we want to cease their use. The habits stubbornly fight for being preserved against our clear will, while the ways of life can be easily put away once we have decided to live in other manner. We fight for quitting smoking, but most of us can change easily the crazy youth time for a serious adult life.



Our beloved persons are also tools or parts of us. A tool-partner often becomes a life long partner because he or she has given birth to a habit of living with him or her. A part of us-partner can be abandoned with fewer difficulties, once we found that a way of life together with another person is better than the past life with the former lover.



Therefore, the despicable seducer may have more virtues than the faithful husband who uses his wife as a tool. The seducer may change different partners for trying different ways of life, though he seems only to use his partners. And it is difficult for a seducer who becomes a faithful husband using his actual wife as a comfortable tool to discover that he lost previously some parts of himself.














joi, 7 august 2014

Superior freedom



To be free of other people means ultimately to kill them. Everyone is irreducible to other individuals as regards his mind. When he feels endangered or bothered by them, it is threatened his existence in the world among them, not his inner existence. Therefore, the price of freedom should be the elimination of other people’s existence.

The political movements for freedom seem to know this and often use to massacre a lot of undesirable people.

In the private lives, the killing is not a common solution, and not only because the laws would punish it. The peaceful elimination of other people from our existence by letting them to live provides the advantage of feeding permanently our freedom with a sense of superiority. Those who were moved out from others’ existence seem to live for this reason a life which is inferior to that belonging to those who banished them.

Anyway, the freedom which needs to be confirmed as a superior state is not a real freedom, since it depends on somebody else.

On the other side, the killing does not provide by itself a superior state of freedom. On the contrary, it is an atrocity which downgrades the life of the killer, even if there were many who praised notorious criminals for their seeming superiority.

A middle solution for a superior freedom would be to let other people to live and still to forget them as if they were killed. However, it is not a peaceful state of mind: sometimes you may feel guilty of an unknown murder, sometimes you may feel in need of those forgotten people.



sâmbătă, 2 august 2014

Dear imperfection



The things we can do by using our body are represented in it as deficiencies. A body seems to be perfect only it is seen by other people without thinking of its needs, but of their own aesthetic or sexual needs.

The body can eat, drink, walk, or have sex. Its organs by which it can do those things are the empty mouth, the motionless feet, the open and empty female genitals or the male genitals hanging like a useless excrescence of the body.


Therefore, the body by itself seems unable to motivate for doing the things it can carry out. Our mind must focus on other things than the body for being able to search for executing the bodily functions: we need to think of food for eating, to a particular place for walking, or to a sexual partner for activating the sexual function.

Thus, the incapacity of using our body always resides in the body itself, so that we should not wonder why so many ill or old people accept their deficiencies. They are felt as personal features. Those who cannot accept them show that they cannot renounce the habit of judging their body according to others’ point of view.


joi, 31 iulie 2014

Despicable egotism




Though despicable in particular contexts, the egotism is accepted as a public value and a universal goal of life under cover of the personal success.

It seems that its disguised name is not the motive for which we accept the egotism when we see it in the case of successful public persons. We rather accept it because it has a public nature and so it allows everyone to think that he shares some part of that egotism only by talking about the persons who really have it. When we talk about the celebrities of the moment, it is hard to specify if they are real persons or only items of our discussions.

The disgraceful egotism in the public space is commonly attributed to those people who obviously cannot be reduced to the subject matters of our conversations. Thus, the public always conceived scornful portraits to successful scientist, philosophers, or writers about whom we cannot talk.

 Nonetheless, the fat persons who express their egotism in clear physical terms have not a comfortable place in the public space. The egotism expressed in their flesh cannot be easily reduced to our immaterial words about it. Therefore, they seem to threaten the values praised through words by other people. Also, they defy the aesthetic standards which are the main subject matters of our discussions.

In fact, the celebrities of the moment may eat more from our life through their egotism which invades a lot of the life time we spend discussing about them, whereas the fat people eat only a small part from the common material world.

marți, 29 iulie 2014

Deadly misunderstanding



 
It is easier to think that the cause of our misunderstanding is somewhere in our heads than to place out of our mind.

The head, brain, or mind is commonly perceived as only a part of us, so that if it is affected by misunderstanding, a large part of us remains untouched. Therefore, many can survive with the thought that they do not understand a lot of things.

When the cause of misunderstanding is attributed to some other people or to the things we cannot understand, we become afraid for the possibility of being crushed entirely by them.

If some people have planned to impede our understanding, it is likely that they would go further against us. And so would do the things.

A trivial example: if we accuse the teachers for a mathematical problem we do not understand, and not our brain, it is likely that we find the punitive side of the educational system and we may expect that that system or any other social system may crush us in the future.

Another example: if we are aware of the fact that death is not misunderstood because of our limited brain, but because of its own nature, we will be frightened that it may mean our total dissolution. Meanwhile, those who impute its misunderstanding to themselves may have a peaceful thought about death. They may also accept to not understand other kindred things like the afterlife and though to believe in it.