luni, 30 decembrie 2013

A Written New Year

For us, the time is a written reality (the first thought about a year is its graphic representation). Firstly, that means that it is a tough reality which can resist to all the changes the people and nature suffer. Anything we write benefits of the toughness of the material used for writing, which is always tougher than the audible words. Besides, a written thing defies its creator, being able to show itself to any other person who reads it.

Nonetheless, a written reality testifies about the weakness of its author. We write because we cannot keep our words safe from any change by only uttering them. In other words, we cannot keep them in our nearby.

When a year comes to its end, it is an uncommon event because our view of time is partly overturned and partly underlined more than we are accustomed.

The coming of a new year overturns our common belief that the time as a written reality is almost unchangeable in spite of the permanent changes of days, hours, minutes, and so on. A new year is a major graphic change, since we have to change our habits of writing and reading the past year.

And if it changes our habits, we see more than usually that the time as a written reality defies all their authors and readers.

Also, the new year exposes all the weakness of those who write and read the graphic signs of time with the belief that they somehow can master it in this way. It is the revelation of our weakness as writers and readers. Moreover, it amplifies the weakness of the writers who confines themselves to the written words, because the new year allows to the former one to encompass in its graphic form a whole part of their life. They know now that they irreversibly lost themselves in a tough, written past.

duminică, 29 decembrie 2013

Raw thoughts

A raw thought should precede its expression through words.

However, we cannot find a thought which is totally free from words.

A raw thought is better known through the words, too. It is known when the words do not follow the pattern of communicating information. According to such pattern, any information can be received and ordered among the things we know. The ordering is granted by the fact that all the things we know use a similar language.

The words of a raw thought come to us in a disordered state. We use to utter raw thoughts in moments of extreme distress, when we have no time to give our words suitable forms. Commonly, those who heard them do not classify them as information, but receive them like physical devices that pull the hearers to some actions. Differently from any information, the raw thoughts are not perceived as some things we know, but as things which need those actions for being known.

The fate of the raw thoughts is not so happy. Like the cries of a child, they ask for action and for interpretation in order to find their meaning. And the cries of a child are understood by a few.

Differently, the common and scientific speeches are merely information. For understanding them, we need especially the knowledge of some particular words and almost all of them leave us unchanged concerning our actions apart from improving our skills of talking.

sâmbătă, 28 decembrie 2013

Freedom and confusion

The freedom as a personal feeling is the withdrawal from any definite action.

We cannot enjoy our freedom otherwise than by living in a confuse manner which is able to clean any trace of a definite action.

Once we execute a definite action, we narrow our space of freedom looking for occupying a certain place among the actions of other people.

The mystic trances, narcotic delirium, deviant sexuality, or the more prestigious  perseverance in following obscure ideals are all forms of confusions and so forms of freedom, even if they are commonly considered examples of dependency.

They cease to express someone’s freedom only if the people lost themselves by doing them, because the freedom must belong to someone. Nobody is free if he feels that belongs to what he supposes that means freedom.

vineri, 27 decembrie 2013


There is no conclusion in human life. Death cannot pretend to be a conclusion, since it is somehow beyond the life.

We always have something to prove about our life, but when we think we can draw a conclusion, the life which goes on without any halt brings us in the middle of another process of proving something else.

To prove something means in fact to be able to repeat something from the process of preparing a conclusion during the various moments or stages of life.

Commonly, it is about a simple message with a few personal features and it is built from our childhood. It expresses the way by which we primarily meant to live, for instance, by being in the nearby of other persons, by avoiding the outer dangers, by fighting with our weakness, or by enjoying what we feel as being pleasant. The life enriches such simple messages, but it cannot modify them. They ever remain intentions which cannot reach to a conclusion.

The personal features are primarily derived from the constitution of our body. For instance, if we have the primary inclination for living a social life, it becomes a boastful, a humble, or a hostile social activity according to our physical beauty or ugliness.

Through repetition, the initial messages take different forms of hiding themselves from the raw state which they had in our childhood. When the messages become clearer to us, we are able to build a mask for them. The most skilful masks are wrongly taken as victories and conclusions. It is always difficult to repeat your primary message and to return to it when the ongoing life uncovers you. And it often does so in virtue of its indifference to the meanings we establish for it.

joi, 26 decembrie 2013


We cannot choose whatever we are able to choose.

Sometimes, one single thing we have chosen gives shape to our entire life by attracting together with it other things about which we could not imagine that were among the things we chose. And those other undesired things restrain our freedom of options.

Surely, this situation occurs especially when we chose persons to be a part of our life: husbands, wives, and children. They have enough force to fill our life with those other things.

Nonetheless, the common and early experience of loving one person or of following one ideal has this consequence, but it is not felt because the unchosen things come into our life slowly. The images which move into the mind of a young person are faster than them. Though caught into the narrow road of an ideal, a career, or a love, the youth have the eyes filled by those images and think that their life still could be in many different ways.

For an older man, the fast play of imagination becomes a play of modifying but not choosing the things which invade his life. That play fascinates because it offers the goal of bringing the things into a better state and those it raises the ambition of wining.

However, if we succeed in having a good marriage, well raised children and the best results in our career, all the personal prestige we got still lacks the choice as its primary source. And the choice makes a thing to be a personal thing.  If we got only victories, they do not really belong to us and for this reason we need appreciation and gratitude from other people. The prestige is a social affair and not a personal achievement.

luni, 23 decembrie 2013

'Who am I?'

The puzzlement caused by the question ‘Who am I?’ is not due only to the impossibility of pointing to a definite self, but because of the difficulty of thinking of us as somebody who is living in the present time.

Though we commonly speak about ourselves using the phrase ‘I am’, we understand it with reference to a past existence which is still powerful in the present time or to a promise of being in the future exactly as we think we are now. [For instance, ‘I am wise’ means that I have lived acquiring wisdom and that I will prove its possession in the future time]

The future cannot be charged of blurring the perception of our present, since the future does not really exist. The cause is the past which is embodied by our parents or other ancestors. Their visible oldness provides to our eyes and so to our main source of knowledge the image of the humans as old beings. Therefore, the desire of reaching the completion as a man or a woman comes to mean an aspiration for becoming someone about which we can discuss as we would do about a person from the past. Finally, the child perceives its sexual organs as a sign of belonging to the world of adults in still an imperfect manner. The child cannot be aware that its sexuality is meant for the future time and primarily tests it with the parents ( if a child got the idea that the sexuality is meant for a future time, still it cannot form any clear image about it, since that future would bring in its life persons who are totally unknown).

In the modern times, there are many ways by which the old persons can hide their real age, so that the young hardly can see in them the truth about the past time, namely that it is a time of decaying. Moreover, the parents are generally accepted and loved, so that the children do not notice the negative side of the state of oldness. As a consequence, the past continues to dominate our self-perception.

duminică, 22 decembrie 2013


When someone feels and believes that his life is empty of any meaning, nothing can change his view. And such emptiness seems to be the key for understanding why do we live.

The emptiness of life is a blurred shape which swallows everything meant to fill it: motivations, resolutions, desires, ideals, and so on. All of them become pretty insignificant when enter the emptiness.

For this reasons, many of them can be easily abandoned when the people know better the emptiness of their life. It happens so especially when someone grows older. An older man is more tolerant with the idea that his life can be filled by somebody and something else than by himself, so that he embraces the stance of a simply watcher of what is going on with other people and agrees to be in their number.

Nonetheless, the young men who believe in their full life proves to be only momentary unaware of its emptiness, because their full life is also full of an abnormal agitation which cannot fit to the monotonous course of any life measured by the rhythm of respiration. Therefore, it seems to be a way of salvation from an obscure feeling of the emptiness belonging to their life.

It seems better to not try to fill that emptiness at all and not to deny its existence. Someone who succeeds in doing this can tell that he lives only from himself and thus he demonstrates that his life belongs to him as much as it possible when it is threatened by emptiness.

But only a few can do this, because we always are tempted to search for a full life in other people. They seem to be full of life, as long as we see them filling their own physical appearance with life. Quite irrationally, we betray ourselves by loving them at least until we discover that they have an empty life, too.

sâmbătă, 21 decembrie 2013

Silent night

The Christmas as a winter celebration needs to bring the people to an uncommon comfort of life by increasing the warmness and the light.

The coldness and the darkness of the winter time cannot be really fought. The people simply retry from them in their places of dwelling.

And everybody dwells in his own place, so that it is hard to believe that the Christmas is a celebration which could be really shared by a whole community. Moreover, the increased warmness and light confine the small groups of humans to a state of self-sufficiency which stops the needs of being together with anybody else.

The Christmas traditions as carols seem to be desperate attempts to belittle the strong individuality which is discovered by the small groups of people especially in those moments.

Though, those traditions cannot fully succeed to do this, since they also praise a small family and a child-god who cannot speak.

The silence of the god blesses the silent individuality of the people. They escape from the feeling that their individuality could be wrong by learning that it is divine. The generosity felt in Christmas time is not caused by a sudden belief in the value of goodness, but rather a way of decreasing the individuality which has received a divine height in order to fit to the humble value of the human beings.

marți, 17 decembrie 2013


An external viewer of the daily movements of a person without being informed about her mind and words can see her as a ridiculous little item moving in a huge frame of things which are totally indifferent to her life.

At the same time, we implicitly confess that we cannot get an overall view of our life and thus we are confident in its great value because we are caught in the midst of the things which surround us.

Therefore, it seems that the things which are indifferent to us make us to believe in the great value of our life.

In this respect, the surrounding things conform to the fact that the indifference means to let other people to live by their own.

When we believe that we got a lot of meanings of our daily life, it is a sign that we live by ourselves and that we lost the normal grip on the real things.

Someone who prides about his busy life is always preoccupied with the things which have a human and thus an artificial origin. The nature does not interfere with our lives. It rather stays in our nearby and finally takes us entirely into it.

sâmbătă, 7 decembrie 2013

Dangerous smile

The habit of appealing to a psychological background of the persons who make errors is not a sympathetic way to see them.

The non-professional psychological scrutiny claims to be a means for understanding other people. But such an understanding is mainly an opportunity for the amateur psychologist to boast himself in his knowledge.

Though his knowledge supposes a greater acquaintance with the analyzed persons, they are in fact banished, since the discovery of their psychological background shows them belonging only to that faraway place of their mind or of their past experiences.

The psychological insights seem gently manner of dealing with the people who offend us because they are thus placed too far from that closeness which create tensions between humans, but also a real mutual concern.

The gentle smile of an amateur psychologist is only his smile, but the harsh judgment of an amateur judge is an affair which involves both the judge and his victim.


The Christian religion has as its core the cross. In other words, it appeals to two forms of extreme cruelty: one is the death provoked by torture and the other the process of dying.

Both of them suppose that the mind or the spirit of a man is drive away from the bodily life. The torture is meant to provoke atrocious pain and thus to leave a narrow place for the activity of the human mind. The process of dying also put the mind in a situation in which it cannot function. A dying man cannot really think of anything.

In such conditions, the mind acts only as a pulsation of consciousness.

It seems unexplainable how could the Christianity could evolve as a spiritual religion starting from the experience of crucifixion. Perhaps we should admit that it did not evolve from it, but rather from the pretty shallow humanitarian spirituality of its time. We see that in our time, too. A Christian preach about love can be replaced by an atheist discourse on the same topic with not so many changes.

The value of the mind acting as a pulsation was explored by many non-Christians. In religion, it is used by the spiritual practices of the Orient which focus on the control of respiration. In non-religious spiritual life, it is present at musicians, painters, writers, but also at those who are not satisfied with a common life. For all of them, the desire to live in another way than according to social habits is preserved by a determination of mind which is felt as their respiration. Without any explanation, their mind has a pulsation orientated to reach their goal of life.

The Christianity correctly saw that such pulsation is most clearly experienced by a mind put in the face of death. It also had a right intuition that it is closer to a superhuman realm than to that of the common social life. However, not all the Christians understood that spirituality of pulsation. They preferred like all of us a shallow and comfortable spirituality.

miercuri, 4 decembrie 2013

Thoughts for deeds

Maybe we should not strive to know what the people think in order to know them, but rather to find out which of their deeds they done during and after they think can be considered as outcomes of their thoughts.

If a deed is such an outcome, all the man could be in that deed, since the thought is the innermost part of a man.

However, our habit of seeing other people’s deeds excludes this kind of scrutiny. We do not put the question ‘Who is the author of that fact?’ only if we do not know his or her name, without thinking of someone’s identity as the author of that deed. Instead, we use to put the question: ‘what does the person x do?’

Thereafter, it seems right to suppose that that person or any person is always behind of her facts. But when a deed is not backed by a thought, it has no person behind it, being only an imitation of other people’s deeds into specific circumstances. Among the circumstances are the unspoken intentions which we commonly and falsely take as being thoughts. And when a deed is backed by a thought, the thought is wholly visible in that deed.

For instance, if we see a man deepened into meditation, we know that he succeeded to be a halt in his ongoing course of life.

luni, 2 decembrie 2013


The words are faster than the facts to which they refer.

For this reason, they go farther than them and generate new facts than those which they were meant to be described.

The facts go slowly to the point whence they become able to be appropriate subject matters for a discussion. They firstly provide an image about which we can discuss by exploring their most visible shapes, since the words as forms of speaking are closer to the forms of some objects than to their content.

The dead objects provide easier and faster such an image and thus the sciences of lifeless objects can grasp the forms of their objects through a formal or precise language.

Differently, a living object as a human being provides a definite image only when it dies. The memories of our known dead persons are supported by a few images and our words about them borrow the sobriety of a scientific discourse: the obituaries try to follow scientifically the shapes we meet in those images.

However, the dead persons have the reputation of haunting the living ones in their dreams or through sudden memories. In such encounters, they cannot be subject matters of our words any longer, but only causes of fear or sorrow. They act so in virtue of the same revelation of their forms. Once we knew about them that they had a certain form, we know that they were different from us and our words. Therefore, we feel the fear of being close to a strange reality or the sorrow of finding that we are totally different from it.

Though in the words related to sexual desire we also use to see the males or females according to their forms, the humans limited to their bodily forms are creations of our sexual words. They cause us fears of being close to a strange reality only when they affirm their own personality. They do this when they start to talk to us about themselves or about their feelings for us. Therefore, the words of love we uttered or heard in a love affair seem strange when we are not involved into it any longer. As long as we are involved, it cannot be grasped a clear image of our lovers.