joi, 31 ianuarie 2013


The fears of unexpected events have their origins in that reality which is never doubted. How could be unexpected, if they do not go astray from a firm reality?

Thus, it seems that the unexpected events are deeply inserted into the field of the plain reality, even if they have not occurred yet. And we fear them just because they lie there.

Why do we not question the reality for finding them? Probably, because to question the plain reality means to fall from its order, since a questioning mind is not as plain and clear as it.

Since the reality is everywhere, to fall from it means further to come to its depths. And its depths are equals to its spread as plain reality. Therefore, the fall from reality is potentially unending. For this reason, the fears of unexpected events are always more convenient than the search for their sources.

miercuri, 30 ianuarie 2013

Bad taste

When you taste something and you like that thing, the deep and personal delight of tasting it makes you wrongly to believe that you grasped by tasting the entire reality to which that thing belongs.

And we may mention the taste of food, of music, and even the taste of a particular way of life. For instance, the pleasure of tasting a preferred food stops the interest in any other food, as if the tasted one would be the only food which really exists.

For this reason, for successfully demonstrating to someone that he has a bad taste, it must be showed that in fact there is a whole reality which is better than that he tasted. For doing this, it is necessary to invite him to taste a part of it, so that he could replace his former image about reality.

And as regards some minor things as foods or drinks, it is an easy task. Many times, the people know to change their past and bad tastes by tasting new foods and drinks.

It is much more difficult with someone’s bad taste for a way of life. Because we have to find a better human reality and then to derive from it a particular way of life which is better. Surely, the humanity did not find such a better reality, since the divine reality was always the most popular means used for changing lives.

marți, 29 ianuarie 2013

True words of love

When there are expected „true words” of love, it is often misunderstood that they have to be true as the words we use for describing things.

Apart from their presence in sentences, the words which describe things make to arise a feeling of truth.

It is a feeling of rest, because the word exempts us from the necessary efforts for grasping the named things. At the same time, we share the stable position of the named things. Thus, any discourse which describes real or unreal things (and does not put questions about them) is supported by the authority of a self-confident speaker.

Differently, the words of love do not describe things about which the movement of thinking of them ceases by their denomination. If such words describe personal feelings, it will be contrary to their lasting and dynamic nature to hope that we will come to a peaceful state just by naming them.

For the same reason, we cannot draw certainty from the feelings we name. Since we share the unstable nature of feelings, it also results that our „true words” of love cannot be ‘true’ as sincere words.

Therefore, the ‘true words’ of love are rather those which can move others with the movement belonging to their corresponding feelings.

duminică, 27 ianuarie 2013

Infinity of words

For every event of our life, we have infinite combinations of words by which we can talk about it.

Therefore the subsistence of a past event may be infinite, too.

Meanwhile, the facts caused by that event are limited. We can identify just a limited number of facts which are clearly caused only by that event. Most of them are farther limited to the immediate period after that event.

Thus, the infinite combinations of words do not describe that event and its effects in our life.

The preference for such combinations is rather the result of our dissatisfaction with the lack of coherence showed by the facts which make up our present life. To take them in an infinite series of combinations of words which have started in the past gives them an apparent meaning. At least, it absolves us of the difficulty of finding personal ways of keeping them together in the present time. Moreover, the facts which are not kept together in our past or present time might be related to our future disappearance and, in this case, they lose any meaning at all.

sâmbătă, 26 ianuarie 2013


The night makes difficult a clear perception of surrounding things like that we have during the day.

Night is also felt as the time when we feel better our natural loneliness.

We might put these nocturnal facts together: since we lose the power of perception which links us with the world, we are forced to find ourselves without support and, therefore, in loneliness.

But the perception does not cease completely in the darkness. It is just weakened. And thus it leaves to be showed the relation between us and the world which is ignored while we perfectly perceive. For instance, we say „this thing is big, red, green, etc.” and we do not think at the correct form of speaking and thinking: „I perceive a thing which is different from me as being big, red, green, etc.”

The difference between us and the world is discovered at night through the feeling of loneliness. The anguish we feel is caused by such a difference, because the loneliness always speaks about our fearful relation to the world: we may lose ourselves into it and we may seem unimportant by comparing us with its greatness.

marți, 22 ianuarie 2013

Surprising confirmations

Some surprising matters in human life are so because they utterly confirm things we knew before.

Because there are some very well known truths about which we do not want to be confirmed by reality.

Most of them concern our natural loneliness. We know from every taste we feel that what is pleasant belongs only to us. From our pains, we know that our sufferance cannot really be shared with anybody else. From our childhood, we know that even the closest people we know, those from whom we had bodily belonged to are still apart from us.

Since we latently keep all these truths in us, their confirmations during life (for instance, through break-ups, losses of our former companions, different states of loneliness and so on) become surprising because what was hidden is moved in plain light.

Because of their pre-existence, the confirmations hardly can be forsaken.

On the contrary, the surprising new discoveries, good or bad, are given in the plain light and they easily come to be darkened in our oblivion.

Music about us

Maybe the music supplies someone’s need of speaking about himself as if he would be a different person.

Such a need is felt because of the permanent intermingle of human individuals with other persons and things. And we need to speak about us as a way to get a meaning for such a confusing mixture. It should be a warm knowledge, so that we could feel it as being our own.

It is difficult to speak about you when you are composed by different persons and things, since we always have an incomplete knowledge about other persons and things. And if we want to hear others’ opinions about us, their words will betray our expectations, because they equally cannot know all about someone else.

Music comes to us from the outside world and seems to be our own. Its intimate closeness to our ears – the place in which we receive words – creates the impression that it provides that warm knowledge we hope to receive from those expected words about us.

luni, 21 ianuarie 2013

Is it right to contest truths and plain facts?

Is it right to contest truths and plain facts?

Definitely, not. But someone who denies them does not bear upon him the guilty of contradicting the reality, since the reality cannot accuse anybody for errors committed against it.

There are always human defenders of truths and plain facts and they perform the role of accusing. In doing this, they rarely separate their voice from the reality itself. For instance, in the case of a truth like ‘We live into the world’, nobody would defend it by using the tedious formulas ‘I think that we live...’, ‘I agree with...’ etc.

The truth and its supporter appear as one and the same.

And this is a fault that belongs not only to those who defend truths, but also to the truths themselves, since they always appear through their defenders (the plain facts are made ‘plain’ by someone, too).

In this case, when someone refutes truths and plain facts, we should wonder if there is not contested together with them the human practice of speaking in the name of reality. And it is always a doubtful practice, since we know that reality in fact defies our claim of being its voice whenever it overcomes us (through various unexpected life events and finally through death).

Nonetheless, those who confidently speak in the name of some falsities use the same doubtful practice.

duminică, 20 ianuarie 2013

Noble lie

The human life mostly consists of small and unimportant facts.

And all the attempts to make from them a significant way of life fail or become ridiculous. Because in spite of the most ambitious desires to make the common facts to seem great, the human life continuously produce other facts which hardly can be encompassed by our noble efforts. It is sufficient to notice the activities by which we take care of our body, many of them being disgraceful.

Therefore, when we claim that we can improve our whole life and invoke as a proof a long list of small facts, it is just a lie (for instance, when the Christians claim to transform their lives). Besides, there is the risk of contaminating our great ideals with those small facts.

It seems more fruitful to simply ignore the small facts of life in order to keep safe our ideals. It is still a lie, but one by deliberate omission. When it is supported by a great ideal, it seems to be a noble lie.

vineri, 18 ianuarie 2013

Imitating feelings

Can we learn feelings just by imitating them?

There are some innate feelings as love, hate, sadness, and so on. Other feelings are learned from society: the feelings of honor, respect, courage, etc. Moreover, we learn from others the adequate manners of living the innate feelings.

Certainly, the most popular way of learning feelings is to imitate how other persons express them.

For doing this, we primarily use our eyes. Though the clearest manifestation of feelings is to speak about them, we commonly tell stories about our particular circumstances which caused our feelings. Almost nobody speaks about their general meaning, so that we learn about them by listening to others’ words.

Therefore, we might say that we learn a little from others. However, if we learn, for instance, just a gesture of love after we saw it, it is sufficient for starting from its use a long story of love. Because it is a constant property of feelings to cause a series of events, even if they are not really understood or explained.

But when the feelings disappear, we often find them as shallow as any other imitation. As a proof, we may invoke the common practice of beginning so easily a new feeling. If it is a lasting feeling which is still present after its social end (for instance, the end of a love affair, the lost opportunity for showing our courage or honor), its new life in the loneliness of the individual is always deeper than before. We even might say that it is a new feeling than the previous which we have only imitated.

miercuri, 16 ianuarie 2013

Bored by the same place

Being bored with finding yourself in the same place is maybe a sign of an overloaded state of consciousness.

Due to a long period of time, the same surrounding things succeed in impressing themselves upon our consciousness.

However, they do not do this in the manner of the objects of our passions by which we do not feel bored for a longer time.

Because the objects of our passions are felt as ours, while the permanent surrounding things tell that we belong to them.

And maybe they tell the truth, since any change of places seems to be an attempt of changing the manners through which we are defined by them. Thus, we do not prepare a travel thinking that we will be absolutely the same persons after it.

Therefore, the acceptance of the idea that we cannot really escape from the world we belong to might make us more indulgent to the permanent things among which we live. Moreover, they give us the chance of a better understanding of what does mean to belong to the world.

duminică, 13 ianuarie 2013

Troubles with 'more than' and 'less than'

We often start to pay attention to a thing when it becomes more or less than it was in a previous state.

Such an attention conceals a deeper problem. Namely, for our common experience, it is a great challenge to accept that a thing can be in two different states, even if they belong to successive periods of time. Because we primarily learn, for instance, about „a dog”, not about a dog growing old or decaying.

Thus, any increase or decrease of the same thing is a challenge to our mind. But any thought about a thing makes us alien to it, since we have to interrupt the direct contact with it. Moreover, when it is involved a person, such a distance for thinking of her presents moral problems.

In order to solve such difficulties, we appeal to the mathematical thinking. The increase or decrease of a thing is reckoned using the abstract numerical notions. Concerning people, we use the system of numbering their years of life. Since the habit of numbering is largely adopted, the numbers came to seem harmless for our relations with the numbered things.

Besides, the numerical abstractions leave us the impression that we had a thoughtful approach of all the changes. In fact, though rational, the mathematical explanation is just an expedient for the harder duty of thinking what does mean a thing which is „more than” or „less than”.

We feel such a harder duty whenever we refrain from mathematical explanations and simply wonder before things and persons which become bigger and smaller than they were before.

sâmbătă, 12 ianuarie 2013

Going forward into the world

The world shows to us as something into which we can go forward.

The world is empty for us before we effectively go forward into it.

Though to go forward belongs to us, our advance gets a meaning only by receiving content from those parts of the world through which we go.

Thus, world can be defined as the intercross between our advance and those things we meet while going forward.

In this way, we need not a physical theory for grasping the relativity of the world.

The contrary belief is the common image that we belong or are included into the world. Though common, that image is ever external to our personal experience of the world.

Besides, it is always based on the wrong conception according to which what we know about world is precisely what everybody knows. In this case, we take the geographical representations of the world as images able to replace the personal experience into it.

vineri, 11 ianuarie 2013

Improving our species

When we read the natural history in the light of Darwin’s theory, we grant that all the variations inside the species were meant to improve the power of living. Moreover, since the exemplars of animals or plants are responsible for the improvement of their species, they seem to have a purposive nature which is unknown to them and hardly or even impossible to be determined through scientific observations.

When we explain such a purposive nature of animals and plants, we usually commit the error of describing it in terms of human affections: a natural purpose is understood as a human decision for becoming better. And there are decisions unknown to them.

Then, when we analyze the human exemplars according to the same theory, we recognize their purposive nature primarily on the level of the features of their species, and less in the individuals. Like in the case of other species, we admit there is almost impossible to view how the human individuals act for improve the existence of their species.

Moreover, by appealing again to the above mentioned error, it seems strange to assign something as human decisions to the nature of our body, as long as we commonly attribute them to human mind.

The improvement of a species means to provide to it a better place in the world. A better place for an individual is always one for its species. When we see the human beings that are always preoccupied with acquiring a better place in the world, it is the same care for their species. And all the humans do is well known to them. Thus, the individualistic activities inside of which the body is always involved tell more about the purposive nature of men than the features of their body.

joi, 10 ianuarie 2013

Strange echoes from the past

What happens only one time is less impressive to our consciousness than the facts we permanently experience in our life.

We may rightly say that a couple of events define our entire existence, but they do not enter into our permanent consciousness which is always filled by the maters concerning the ways of dealing efficiently with the trivial duties of daily life.

From this reason, we rather credit the unique events with the power to slightly direct our consciousness to follow some goals which are related to them. For example, a unique event which meant the beginning of a great love may determine our consciousness to be preoccupied with different duties expressing our care for the beloved person. But to take care for someone is in fact a set of repetitive facts which is far away from the original unique event of falling in love.

Moreover, there are some unique events which hardly can be linked to any similar goals of the consciousness, especially, the tragic events of losing friends or relatives. The consciousness does not find any simile in the course of daily life. Therefore, such events are easily forgotten or become strange echoes when the man has not daily duties or his consciousness is less active during his dreams. They are strange echoes, because they claim to change the consciousness as any other unique event and they are refused by us, even if they had been precious moments of our life.

miercuri, 9 ianuarie 2013

Plans of life

To plan  your life (especially by following a career) does not mean to have a rational life. Because rationality is known even from the first acquisitions of knowledge as a restless questioning.

There are put questions which finally derive from the different states of things and human experiences. And all such questionable facts occur in an organized life, too.

Therefore, the answers of those who plan their lives cannot be fully rational. In virtue of their habit of planning, they will organize the questionable facts as if they would not need to be questioned, but only to be moved in certain patterns.

And because such kind of people generally organize the life of the entire society, the really rational people will ever find reasons for raising questions.  Surely, with the risk of losing a stable place in a society which does not belong to them.

marți, 8 ianuarie 2013

'Live your life!'

The advice to live your own life is as an awkward advice as that of living other’s life.

In fact, only when we assume such an advice, it is possible to feel that we do not live our own life, since we introduce between us and our life a distance to be filled up by our ideals, conceptions, peculiarities, etc. Many times, they are forcibly brought to life, even if they did not exist before.
Life itself is a bundle of continuous meetings between us and others, so that we cannot precisely say what belongs to us and what to others, excepting our body.

And those who assume to live by themselves have to know that their life is not exactly that life which everybody hopes to live among others. We hope in it from the beginning of our lives, since we are born by others and among others. In spite of our future conceptions, this kind of life is permanently understood as the real life.

sâmbătă, 5 ianuarie 2013

The Feeling of Incarnation

The question ‘how is incarnation felt?’ cannot be answered by exposing a doctrine of incarnation. The feeling of past incarnations must be by itself revelatory, since it should be about our personal place in the world, and not about a place ascribed to us from an external discourse.

As such, the feeling of incarnation cannot have the clear shape of a doctrine or of a precise information. Also, it is impossible to point to an animal or another as our past incarnations.

Therefore, it cannot name itself as a feeling of incarnation.

It is rather the feeling that what lies out of our body is not strange from us.

And we may identify this feeling whenever we talk about the world. The world is outside us as something more than us as bodily beings, but we ever know that we belong to it.

We need just a little focus on the world as the image of an infinite number of living beings which succeed each other through life and death. Adding the consciousness that we belong to the world, we become closer to the feeling that we somehow are somewhere among those beings with all their births and deaths.

joi, 3 ianuarie 2013


If we had someone else’s eyes for looking at us, we surely would find a lot of imperfections and deficiencies in us.

But such possibility is always excluded by the physical incapacity of looking with others’ eyes.

Besides, the physical position of eyes makes them to look forward and not backward to their possessor.

And we follow such position of eyes in the most part of our life, physically and spiritually.  Comparing with the whole of life, there are a few moments when we look at us as if we would be an object to be thoroughly comprehended in our sight. Most of the time we hear words about us: ours or others’ worlds.

Thus, it seems that we are not naturally equipped for seeing our imperfections and deficiencies. Therefore, when others do this against us, their critical sight is felt as a physical harm.

Strong Solitude

When we want to save someone from an illusion or a false ideal which fulfills his solitude, we firstly try to bring him out of his solitude for listening to us.

Then, we try to make him to believe in our truth and to see his former belief as false.

But doing so, we may successfully correct his relation to us, but not exactly that belief which was a part of his solitude and, therefore, of his state of not listening to us.

If his solitude is a permanent feature of his character, he might return to his old belief in spite of its demonstrated falsity. Somehow, it is still with him. For the need of fulfilling his solitude with something is more powerful than the weak forms of communication offered by those who try to bring him among them only for a while and only for a pedagogical purpose.

miercuri, 2 ianuarie 2013

Note on friendship

The experience of easily becoming a friend to unknown persons tells about the weakness of the relation of friendship.

If friendship is thought to be a relation between two individuals, it is strange that its beginning bears so a pale mark of the difficulty with which one individual fights in order to be familiar to himself.

For saving the prestige of friendship, it seems preferable to explore its weakness in a positive way. Thus, the friendship should not be conceived as a strong relation between individuals, but as a thin encounter from which someone can learn to view the life itself as a thin or easy manner of spending your time.

The high or low value we accord to an easy manner of living will determine our disposition of having friends.