ON
ENERGETIC NONVIOLENCE AND NON-POSSESSION by George Anca
Colocviile
de Marți
Marți
26 iulie 2016, 5 pm, Calderon 39
Tema: CLASIC IERI-AZI-MÂINE
Recital:
Rodian Drăgoi și Marilena Apostu
Intervenții:
Puiu Dănilă: Un clasic în teatru
Ștefan Dimitriu: Clasic – tot ce e
valabil
Puși Dinulescu: Clasicul Leonid
Andreev
George Anca: Corespondențe poetice
la Adrian Maniu
Dinu Dumitrescu: Clasic în tehnică
Viorel Speteanu: Istoria noastră
clasică
Teatru de poezie
Gheorghe Dănilă, Puși Dinulescu,
Gabriela Tănase, Vali Pena, Liliana Popa, Catalin Codru, Vali Ortan, Florentin Streche
Lansare de carte
Rodica Anca: Dantele de hârtie, Bibliotheca, 2016
Coordonator
: Dr. George Anca
Parteneri:
Asociația Culturală Româno-Indiană,
Academia
Internațională Mihai Eminescu,
Societatea de Etnologie
din
România, Societatea Medicilor Scriitori și Publiciști Români, Fundația
Alexandru Philippide, Asociația Culturală Aromâmească, Fundația Dumitru
Drăghicescu, Fundaţia Culturală Ithaca, Liceul de Artă Dinu Lipatti, Centrul
Român de Istoria Presei, Teatrul Robert
Calul.
DIMITRIE GRAMA
exercitii in democratie
Recep
Erdogan, noul sultan al Turciei, vorbeste la TV si are tupeul sa pronunte ,in
repetate randuri, cuvantul; "democratie"!
Asta
dupa ce a anuntat o stare de trei luni de "urgenta".
'Se
pare ca el insusi si suporterii lui care incearca, in mod viclean, sa
transforme Turcia intr-o dictatura islamica. Acelasi politician, fara rusine
vorbeste despre democratioe, el care in doar 5 zile a intemnitat si destituit
din pozitii peste 50.000 de demnitari, judecatori, profesori,jurnalisti si
miltari. Fara nici un fel de proces, doar dupa o lista. Lista lui pe care el o
stia de luni sau poate ani de zile.
Lista
cu cei care al criticau si pe care el, acum, ar vrea sa-i condamne la moarte,
reintroducand pedeapsa cu moartea in Turcia!
UE
inca mai are un dialog cu acest individ peste masura de corupt, imoral si
periculos!
Nu
m-ar mira prea tare daca Germania si Franta, tari care dicteaza acum politica
UE, vor accepta excercitiile in derutare si minciuna ale lui Erdogan si
probabil ca in curand vom vedea la TV cum Merkel si Holland al imbratiseaza
si-l pupa peste tot pe acest dictator scarbos.
Cine
din acesti politicieni este mai vinovat? Erdogan care este crescut si educat
intr-o tara feudala si corupta din Orientul Mijlociu, fara traditii "in
democratie", sau cei care, crescuti si educati in asa-zisele
"democratii"de tip vestic, al accepta si al incurajeaza sa-si continue
cariera de tiran.
Cuvantul
"democratie" nu mai are nici o noima, nici o valoare in acest
context!
A
MASTER COURSE IN PSYCHOLOGY-SOCIOLOGY ON ENERGETIC NONVIOLENCE AND
NON-POSSESSION
Main
themes of the master course on energetic nonviolence and non-possession:
Exploring
social violence. Motivation of violent behaviour (protection, „fight or
flight”, groups and identity). Conflict prevention – systemic (globalization,
international crime), structural (predatory states, horizontal inequities),
operational (accelerators and detonators of conflict – e.g. Poverty of sources,
afflux of small guns, elections).
Anthropology
of nonviolence: Jain ahimsa and aparigraha. Buddhist karuna. Christian pity.
Gandhian nonviolence. Principles of anekanta (relativity).
Ancient
Mahavira has classified people in three categories: having many desires
(Mahechha), having few desires (Alpechha), having no desires (Ichhajayi). The
economy of nonviolence, along with poverty eradication, applies also Mhavira's
concept of vrati (dedicated) society. He gave three directions regarding
production: not to be manufacturated weapons of violence (ahimsappyane), not to
be assembled weapons (asanjutahikarne), not to be made instruction for sinful
and violent work (apavkammovades). Following anekanta, the philosophy of
Mahavira synthesizes personal fate and initiative.
Book
case: Blaga, energie românească / Lucian Blaga, Romanian energy by Vasile
Băncilă / Cluj, Colecţia „Gând românesc”, 1938 (a re-edition with notes and a
bio bibliographic table by Ileana Băncilă, Timişoara, Editura Marineasa, 1995),
is the first book on poet and philosopher, remained until today “the most
subtle analysis of ethnic coordinates of Blagianism, on the fund of daring
philosophy of Romanian spirit” (Răzvan Codrescu). To the “mioritic” space,
(hill), Băncilă adds the „supramioritic” (mountain) and submioritic (Danube,
„imperial Danube”). Vasile Băncilă wrote, discreetly, under communist repression,
four volumes of „aphorisms and para-aphorisms”, published posthumously, 1990's,
bringing out own gigantic energies.
„The
created world is the stage of divine theater, and people are the actors. This
theaters has scenery, props and changes of stage at once fantastic and realist,
and people act almost always very well their role, what doesn't happen in the
usual theaters or plays of theater.
Shakespeare
has caught only a ray from divine dramaturgy and delights up to transfigured
amazement. But what would it be if we could contemplate, in its universality,
the drama created by God? Only the mystics understand something from it.”
(Vasile Băncilă).
The
divine energies were theologized betwee
the two world wars by Dumitru Stăniloae.
Here
are some excerpts from Romanian thinkers of the same epoch on related topics
(translated by George Anca).
Lucian
Blaga:
„The
intellect, destined among others to the enigmatic operation to husk intuition
from accidental and to rise it on a high plateau of essences, creates in contact
with concrete intuition certain concepts which from logical point of view are
impossible, because they imply the antinomy. As illustration, let choose an
example which played a remarkable role in certain „logics”. The concepts we
speak about are all made after the shape and resemblance of the concept
„becoming”. The concept of „becoming” closes in it, as it was remarked, an
antinomy. This concept, analysed under logical angle, splits in contradictory
terms: nonexistence-existence. Under pure logical aspect, the concept of
„becoming” is impossible, it couldn't be made on way of logical synthesis out
of the two antinomic terms. The concept has been made on foundation direct of
„intuition”, which shows us the „becoming” as possible.
When the intellect performs, for
instance, the act of puting of a space, of a moment, of a unity, it believes
justified to repeat at infinite this act, at least on an ideal plan. Such an
initial act is generated virtually at infinite on the basis of special dynamics
of the intellect. The licence of which the spirit makes use this time is that
to believe in possibility of repetition without limit of the same act of puting
of a something, be it even only on an ideal plan. The intellect behaves as if
the initial act would comprise in itself also all the others, at infinite. An
act of puting of a something is but from logical point of view identical only
with itself, but it is not identical with its repetition at infinite.
Evidently, the intellect assumes also this time a right, to whose influence can
not purloin, but which logically leads to gratuituous creations. Notions as
those of infinite space, infinite time, of infinite number, etc. presupose
after all the licence about which we speak.
The human intellect, in state of
autoconstruction, before operating on foundation of logical principles –
operates paradoxically, with feats of strength, on bases of licences we don't
know who accorded to it. All these licences are logically impermeable. Their
totality constitutes a kind „permanent” coefficient in genere. This coefficient
must be accepted as it is.”
„We have fixed, through these few
ideas, the pillars of a theory which authorises us to see in a new light also
the problem of „archetypes”. It is no doubt that in creations of culture
(myths, art, metaphysics, religious ideas, moral ideas, etc.) the nuclear
presence of certain „archetypes” can be guessed and then discovered as such in
the back of disguisings which it endures. And it is no doubt that the nuclear
presence of some archetypes can be discovered also in the fantesies of
psychopats. But a capital difference intervenes between modes as „the
archetypes” manifest in processes of culture and how they manifest in the
fantesies of psychopats...
Archetypes, out of most different ones,
we can envision as effective nuclei around which so many creations of culture
coagulate, but in these processes of creation, the archetypes appear „always”
modelled „in stylistic patterns”, being dominated by these, as long as in
fantesies of psychopats some „autonomous complexes” make felt their presence...
In marge of such considerations it
can be emited the hypothesis that in pshichic-spiritual life of each human
individual the archetypes and stylistic factors are effectively present like
certain „powers”. When between these powers is declared a disequilibrium, in
the sense that, through the enrgy inherent to them, the stylistic factors are
not any more able to dominate archtypes, is given the failure of the individual
in psychopathy.”
Dan
Botta :
„The radiant universe of the Romanian and
perfect world of his conceptions is unendured. This is the entire sense, single
sense of Eminescu's pessimism. Eminescu adores the world, contemplate it
greedily, gets drunk – like in the verse of „Rugăciunea unui dac”/The prayer of
a Dacian – from the fountains of its splendours, but he knows himself destined
to sorrow. So it explains that sentiment
„dureros de dulce”/sorrowfully sweet of existence and all what in his
verse is explosion of sorrow is anthem of joy alltogether. He pushed his
pessimism – if this is pessimism – up to there where Romanians push it. Books
of Schopenhauer didn't give neither its conscience. It is alive since centuries
in Romanian people. The Romanian says: „I make shadow to the earth”. I put once
this word in connection with believes of Thracia: the existence throws a spot
on luminous body of world. Life is a guilt, a sin. The testimony of Herodot,
who had noted this faith of Thracia, is confirmed enirely by Romanian people.
„Shadow to earth”, this sentiment
of supreme bitterness, of solitude and supreme uselessness, goes through
Eminescian poetry. There are moments of deepest depression.
They don't exclude – on the
contrary – the conscience of infinite beauty of world. They utter the thirst of
detachment from the contingential, the thirst for evasion, of the extasy. They
invoke death – as threshold of joy, of that region where are open the
perspectives of supreme beauty, the power of participation to phrenetic life of
the whole – eternal comunication, cuminecătura/the eucharist of elements.”
Constantin
Noica :
„The
being of world is neither something determined, but nor blind undetermination,
but endless possibility, destined to accomplish itself to an all-good-ordering
intellect or through forms and laws ready given from outside.
And in the last thought, that of
today man, it seems as if, indeed, the being of world is an endless possibility
of the matter, but not of that which is informed from outside, but of that
which makes alone its form; that though the being of world is a becoming with
history.
This history of the real which
affirms is described, step by step, during own history, the thought which
denies...
When it rises from anorganic nature
to that organic, the matter obtains something unbelievable: the finitude.
In the bosom of anorganic nature,
everything had to be infinite, the matter couldn't sum up. The states were
infinite, the movements – unlimited...
With its infinite variety of forms,
the alterity which closes into an identity realises the infinity in the finite,
the individual, the individual being, the „organism”; It is like a whole inside
of the whole of world; it is a part issued from condition of part. Only with
the individual being it starts the world of realities instead of that of
states, pocesses, elements or general substances...
In fund, they are categories of the
„individual” real, therefore, categories of the finitude, as the five Platonian
ones were not, neither the being in genere, nor the state, nor the movement,
and nor identity or alterity.”
„The plurality is the aspect of
maturity of things...
The thought of man only when
„distinguishes” starts to understand and only when says „we” comes out from
minor stage...
Association, adhesion, aggregation,
amalgamation and so many other modes of dead or living matters are suggested
directly in bosom of plurality. A second one, naturally, is the multiplication,
which not only that carry , like the first, over plurality, but it alone is
spring of plurality, like in reproduction. A third operation, rising to power,
comes to prove mature operation in the bosom of plurality, in measure in which
it integrates the first two.
For rising to power is a synthesis,
an added multiplication. It represents an expansion which in the same time
preserves itself concentrated around a term, giving thus to the plurality both
the power to affirm itself as such, as well as, like in case of the wave, that
of not losing and spreading through one affirmation. When one sees in the show
of world – how we register it with the plant and now with the entire material
universe – the operations undertook everywhere, as well as organised animation
which resulted from here, one asks what more man has to add.
The man is come to add „the
numbering”.
The number, the „arithmos”, becomes
the golden key for the world of plurality...
You can not number with a single
unity; from beginning you must have the decade, therefore 1, 2,..., 9, nine
simple distinct units, „plus” the superior unit of decade. And what are you
doing in definitive when you number? You count before the first 9 units, that
is you name them in order; then you count the tens seen as units, that is you
name nine „tens” and so on by nine.
But what is this? It is our number,
are our „classes” of numbers, it is our golden key for plurality...
The man believed that the number
represents glorification of plurality and recognition of its sovreignty in the
world. In fact didn't do but to trivialize it...
Only retained plurality, only unity
in plurality give to this a sense...
And the unit of plurality is other
thing than both unity and plurality: It is totalaity.”
„The being gives only the „knitting
between general and individual”...
The science of being doesn't reach its
target if it doesen't account of individual being, of „this” arbre, „this” man,
„this” historical creature. But it must do it for „any individual being,
therefore from perspective of general being....
The individuality can give and can acquire
any determinations ( like vortex in void of material points or spreading in
void of waves), but has not truly the measure of being.
The world can be full of this
secondary nonbeing; and if in the world of inanimate matter it is not striking,
because here just secondary unbeing is the rule and being the exception, in
exchange, in the worlld of life and of man – which has costed the matter so
much endeavour in order to coagulate – the non being and nonaccomlishment are a
true cosmic failure, in a sense. And this doesn't mean but: the conversion
didn't happen.
It seems then that the ontologic
model resulting from here is simple: an individuality is open through
determinations which open under a generality; an ontological field acquire
being and insurence, as becoming field of generality...
... The being of things, the being
of the existent searched by the ontology – namely: what is truly in the world? - acquires, with
the archaei, a solidary conceptual answer with all what we have done visibly in
the developing of Romanian sentiment of
being, from the „question” over what it is upto the possible ontologic model.”
“The Romanian sentiment of being is
other than that of ultimate safety of it – not in what regards the knoweledge
of man over himself, rather of the order of essence than of immediate and sure
existence. That for, we have prefered to say here pre-being, sometimes, for
being (which comprises both essence as well as existence); but in the same
time, we don't invoke the simple „essence”, because this „separates” from
existence, while thr pre-being presuposes and sends to it all the time.
Under pre-being we comprised:
the unaccomplished being,
expressed in our language through „n-a fost să fie”/it wasn't to be;
the superior being, through „era
să fie”/it was likely to be;
the eventual being, with „va fi
fiind”/it will be being;
the possible being, with „ar fi
să fie”/it would be to be;
the being of entrance into
being, with „este să fie”/it is to be;
the finished, consummated
accomplished being, with „a fost să fie”/it was to be.
In all
these modalities it remains it appears a sending to existence as a moment of
accomplishment.But the moment remains an end of road, the modalities being its
steps of ensuring.
For
why the being must appear in the hypostasis of safety and of complete reality
(which could mean, for some ones, the simple „individual reality”)?”
Vasile
Bancila:
„The
man, in front of the non-ego or of a cosmic infinity, seeing its smallness,
answers often with absolutisation of own ego. It is a reaction totally
dispropotioned and as such absurd. But as long as the man has lost the
inconscience however sensible of the animals, through which these live in
harmony with universal reality, he is obliged to search a compensation which to
take him out from dispair of noticing his unsignificance in the infinite of
total existence.
But the soulution found leads to
solitude and to nihilism, that is to still a bigger dispair. So that the true
solution must be searched in other part: in noticing of the absolute in things
and beyond of them, who made these things and man himself, of whom be it modest
reflex is the man and to whom he follows to return. This is, in fact, the
essence of any proper religion. In this mode, the man rebecomes an absolute,
but not through automation, but through integration.
But the modern man moves off often
from religious vision and that for exploits the method of autonomous
absolutization, sometimes even luciferian, of own ego. On this way, the modern
man conceives himself as a kind of metaphisical Huitzilopochtli. But this is a
way of salvation which leads him at last to the madhouse. And if he is
philosopher, he creates phenomenist systems, to not say phenomenal.”
”We can not know the absolute but
as reflex, or as echo. Hence we can not know even at least a part of the
absolute, because the absolute is entire in each part and to know a part of it
would mean to know the whole absolute or absolute as such.
When it is question of absolute, we
can not express in quantitative values, we can not say, for example, that we
know the absolute through progressive accumulations with tendency to know it
once completely, as some ideologues apparently scientific believe. The absolute
can not be revealed in fragments, but in aspects, transfigurations, reflexes or
echos.
The knowledge of the absolute is a
Taborite phenomenon or act. It lights and blinds at the same time. This
knowledge ressembles to a certain extent with the kind how some blind men „see”
the light. They have not a proper organ for this, but feel the light as an
invasion, as a transfiguration of existence.
These reflexes or echos of the
absolute are captured and valorised in dogmas. These later are crystals at the
same time of light and of mystery. They are the precised substance of mystical
knowledge, of essential knowledge and represents all what human mind can
understand more deeply. Through them we are free of both shortcoming of
skepticism, which is funeral then when it doesn't content to be only the
beginning of philosophy, and not its end, as wel as of that of positive
knowledge, wich is brutal when it mixes in the field of ineffable subtlety of
the absolute.”
„The light disappears, but doesn't
transform into darkness.
The darkness disappears, but
doesn't transform in light.
Because here we touch the two
ultimate principles of existence, wich are reciprocal inconvertible.
Is the darkness a weaker light and
the light a weaker darkness?
Any opinion would have the
physicists, morally and ontologically, it can not be a transition from one to
another. From this point of view, at most the light can destroy the darkness or
inverse, but can not transform one into another.”
“The truth is that religious men
and all people with spiritual living are preoccupied by evil, but with aim of
salvation or of moral perfecting – and not for falling in pessimism, in drama,
in doubting about health and sense of existence as such and so much little of
its creator. They are not therefore obsessed of evil as of a master who become
the patron of the world, as of something which spoils irremediable our life,
but as a kind of props, be it even grave, in the strugle and unique theatre of
existence, of our life.
The evil becomes, in other words,
something which us, with help of God, we master.
With this the reference inverts and
the evil, as massive as it would appear, becomes however something secondary.”
„The light disappears, but doesn't transform
into darkness.
The darkness disappears, but
doesn't transform in light.
Because here we touch the two
ultimate principles of existence, wich are reciprocal inconvertible.
Is the darkness a weaker light and
the light a weaker darkness?
Any opinion would have the
physicists, morally and ontologically, it can not be a transition from one to
another. From this point of view, at most the light can destroy the darkness or
inverse, but can not transform one into another.”
Nae
Ionescu:
God,
in hypostasis the Father, represents the pure existence, and in hypostasis St.
Ghost, represents God in us. Between God the Father and God St. Ghost, stays
God the Son, who is – according to
Christian metaphysics – the logos become body, that is the form in which we can
understand God. Chrit, that is God the Son, is the intermediary which make the
link God the Father and God the St. Ghost, that is between emanatist God and
immanentist God, between God who creates the entire existence and God who is in
us.
The
after-war state has become merchant, participant to affairs, industrialist,
competitor to its subjects themselves. The old neutrality has evaporated from
conscience of citizens. Eahch of them doesn't content to ask the State to
warrant his person and fortune, but asks intervention of State in any occasion,
if not directly in his favour, but at least in favour of production class to which he belongs.
„Our
STATE is too expansive for our COUNTRY”. Too expansive and unproper. The theory
woud be it good; but we who are not doing theories – or don't do than „to
explain” the realities which are and not „to justify” realities which we would
desire to set up – we can not forget a fundamental fact: that Romanian modern
state has been created by townmen or by devotees of urban cult. And this was
the original sin of this state. Because in Romanian country the urban spirit
didn't ever exist; or at least it was never a prevailing decissive component of
Romanian collectivity...
Mircea
Vulcanescu:
„The
principle of material individuation, through time and through space, springs
from a metaphysics of objective existence, in which particular essences are
conceived as things.
And the principle of individuation
through form, in sense of „act” is derived from a personalist metaphysics of working ,
efficient being.
In Romanian metaphysics of the
ins/individual, on cognitive plan, it is given by a certain configurative unity of features and
by a certain key which deciphers the significance and position of events in
relation to the ensemble of the existence.
It is question of „chip”/shape, as
originality of features of the individual; of „rost”/sense, as his significance
in the world, and of „soartă”/fate, as his integration in time”. „On the other
hand, this touch of positivism, of resistence of world and of things from it,
which opposes their own manner of being, becomes evanescent in front of work of
the builder, with creed that „where God
wants, it is wan the order of nature”.
Alexandru
Dragomir:
„In
Romanian, differently from other languages, there are two words of different
origins: „a trăi”/to live (Slave) and „viaţă”/life (Latin), which make clearer
what I want to say. It is right that life is a fact, namely one foreign from
me, but at the same time it is a fact that life is lived, that can not be
otherwise than lived. Only biologically, that is abstract, the life is a
„phenomenon” like the stone, the triangle, etc., having, surely, the property
that it evolves. But in reality, life is lived, it is something of kind of
becoming, otherwise said, life is given to me in order to live it. (The
ontologic difference between the being according the substance and the being
according to the time is outlined , in totally other context, by Aristotle in
„Physics”. Here is the joining between point of reference (the self) and the
other side of me, the life. „I” live my life; not only that it is „given” to me
to live (life as foreign from me), but life is given to me to „live” it”.
Teodor
M. Popescu:
I must
say a few words about Orthodox Church. Many judge it, accusing it that didn't
play a special role in the history of culture. Or, this means to don't know its
past, activity and influence had in ith East. Surely, the Orthodox Church
wasn't in situation of Roman Church, which had to take over in the West the
inheritance of Roman Empire, but its cultural work is not at all negligeable.
In a certain sense, the Orthodox Church made more for its believers than Church
of Rome itself. In represented in the frame of state the most important and
most venerable cultural institution, it has cultivated national language, has
created an entire literature, has its art, has founded institutions of great
social and national utility, has constituted a true school for people, has
educated it, modelled its soul, insufflated a specific piety, virtues and
morals which are the dowry of any Orthodox people. I consider that can be
affirmed that no other Church made so much for national culture of people and
especially didn't developed to such extent the sense of Christian charity and
love as the Orthodox Church. If we take into account the role played by
Orthodox Church in the bosom of peoples, which, for many centuries, have been
deprived of state organisation, we must recognize that it merits fully the name
of mother of these peoples and of culture of these, which, until the XIXth
century, was a medieval, churchish and monastic culture, full of faith and
harmony.
Dumitru
Staniloae:
„The
first step is that of the beginner, who must endeavour to habituate with
virtues. The virtues are in number of seven. At their beginning stays the
faith, at end the love, preceded immediately by non-suffering. The love
concentrates in it all virtues and passes tth man to knowledge or
contemplation.
The object of the virtues and of
endeavours from the first step is also liberation from sufferings, its direct
aim, the non-suffering. The virtues combating sufferings serve thus undirectly
to the spirit, constituting a step toward next aim, wich is the knowledge.
The second step is called of
contemplation, althouh St. Maxim doesn't use this word in unique sesnse, but
gives it, as we saw, more meanings, according to object to which refers, but
which, in general, is almost always a creature. Only rarely and namely then
when he divides the ascent in two steps and not in three, we understand through
it also mystic contemplation, which refers to god directly. But when he divides
this ascent in three steps, the
contemplation constituting second part,
it means almost always exclusively contemplation oriented towards
creatures. This contemplation has as object the”rations” from creatures.
Through it the man possesses a spiritual sight of rations from created things,
through it the nature is to him a pedagogue toward God.
The third step, of mystical
theology, doesn't occupy any more with rations from things, but with those
which refer to God himself, the object being the oversaint, overhappy,
overunuttered and oveunknown godhead and over all, the infinity. This knowledge
of God is an extasis of love which persists unmoved in a directing toward God”.
„The
person is the reality with highest degree of existence, because it knows about
its existence and of persons and things. And it is so because „este”/is, like
„eu”/I, like „tu”/you or like „el”/he, like a conscience directed to other
conscience. „Este”/is of a person has such a great importance for me through
the fact that it has the new form „eşti”/you are, or of a „tu”/you, that you
know of me. „Este”/is of a person is
important because „este”/is an „el”/he, as existence conscious of mine, that it
knows or can know about me as I. And my existence as person is so important for
other persons, not only due to the fact that I am otherwise than other persons,
but that I am an „eu”/I who knows about them, that I can be for them a „tu”/you
or an „el”/he, conscious of them, or capable to know about them. The simple
words : „sunt”/am, „eşti”/are, „este”/is doesn't express yet the mystery of person, but only their
addition to the words: „eu”/I, „tu”/you, „el (ea)”/he (she).
The stone, the plant, the animal
can not say : „eu,tu,el(ea)”/I, you, he (she). Hence nor: „sunt, eşti,
este”/am, are, is. Only man can say these words about them, that they are, but
can not add to their names these words: „tu”/you, „el (ea)”/he (she). The man
remains, in a way, himself, alone in the middle of them. „Tu”/you and „el”/he
mean an answer in reference to „eu”/I, with which I indicate me. This answer
can not give to me stones, plants, animals.And in such solitude, I am lacked of
the complete existence, or in sure mode of intensity of existence. When I try
to don't have any more the others as „tu”/you or as „el”/he (which can become
for me „tu”/you), I myself weeken in existence, or I loose it.
Perhaps into an „eu”/I which
habituated to have not any more at all a „tu”/you stays the hell, the extreme
diminution of existence. In „eu sunt”/I am of Descartes and so much even we
don't affirm as centres ones for others. I am as joyful to say „eu sunt”/I am,
as to be told by other „tu eşti”/you are or that „el (ea) este”/he (she) is.
And only in this reciproc reference ones to others we exist each in complete
mode. My complete existence I can not hence have but as personal supreme
centre.
In this it is shown the common
being as living being, as being lived in communion by different persons, as
being enriched through all persons, on measure of number of persons found in
relation and especially in communion. But my complete existence can not give me
but a personal existence, the supreme conscience.”
Indeed,
the Orthodoxism, as Christian spirituality, must remain over earthly interests.
Its fund is a revelation. Invariable revelation. The Orthodoxism can be
clarified through examination of traditions, but not modernized in spirit of
time. The mission of Orthodoxism is to keep, for ever, the teachings of Christ
in their unalterated form. The românism/Romanian spirit, on the contrary, is
the spirituality which gives to us the mean to go with the time, to modernize
us. It is the fire which purifies our ethnic, in order to put this in measure
to create original works. The Ortodoxism is tradition, the românism/Romanian
spirit is vocation.”
„The
merit of existentialist philosophy is that it has discovered the absolute
superiority of the person face to the thing, to nature, to impersonal reality,
be it even spiritual, and, in the same time, superiority of relations between
persons, out of which she and you, in comparison with relation between person
and thing. The relation between person and person is something much more
generator of life, is a perfect relation, of a plenitude upto which it can not
even to dream to rise the poor living which is tried by person in relation to
the impersonal. Only the relation with other persons can make you to live
completely your life, only it is capable to stir all your ambitions,
sentiments; only conscience that other persons follow you makes to come up from
your depths, which you even dreamt containing something, powers of creation or
of destruction straight away gigantic. In exchange, the relation with a thing
can not take out from somnolence and indifference in which you are plunged but
tired, superficial vibrations without resonances in depth. If you appreciate
however, often, with passion certain things, you do it for the sake of persons
you know they follow you.”
Petre
Tutea:
„The Fascism is, as well as the
National-Socialism, unreligious. These are ethno-historical explosions, but no
religious... The Romanian right does not seem with these two forms of European
right, being mystical-Christian... That is it doesn't feel well elswhere than
in shadow of churches and triptychs.”
„The autonomous man is illusory,
because either he is under empire of
transcendence , and then he is religious, or is under empire of nature, and
then he is materialist. Human autonomy can not be conclusive. ”
„There are too great principles which struggle
in an authentical consciousness: the principle of authority and the principle
of freedom. I try to reconcile them in a sort of fundamental automatism of man
in social body. The true organization belongs to relation between man and
state, formulated juridically so exactly, in order to superpose no one over the other: neither
individual over state, nor state over individual. The true institution is but
isn't felt... Yet, not the individual is the source of order in the state. He
is but only biological, that is physic. And spiritually he is the reflex of
society, of community.
„In my
time, it circulated a word: if someone untill thirty years is not democrate and
of the left, he has no heart; if over thirthy years is not conservative and of
the left, he is dull!... People live in the Tower of Babel because they are
people. The human is not natural. It represents a biological mutation,
consequence of the fall in the sin. And with all these, Christianly speaking,
between Kant and Adam it is no any difference... De! It is regrettable that
time passes. The efficacity of time pains... Untill now I swung, ideatically,
between superman and noman... present in all tragedies and victories of this
country, I feel like a pole in the middle of storm. The only hope is that, man
as I am, God loves me also so... between human and nohuman”.
„The man thinks predicatively or, more
precise, propositionally and systematically. When he is autonomous, he puts
neither on his affirmations, nor on his negations the seal of originality...
The salvation is of religious
nature, and not logical one. A concept is never exhaustive, because uncomplete
is also the expressed object. The metaphysics is useless in front of death.
Only the mysticalness is valid. The mysticalness is an autonomously human speculation and that for
the senses acquirred through metaphysical speculation keep of individuation.”
RODICA ANCA
Ce vis ciudat
Ce vis
ciudat!
Aveam
corpul din lut
modelat
de mine însămi.
Adică
nu din carne şi oase
ci din
lut eram.
Undeva,
la braţul stâng
aveam
o crăpătură
pe
care încercam s-o acopăr
folosindu-mi
cealaltă mână,
dojenindu-mă
că n-am
udat
bine armătura
înainte
de a pune lutul.
Cum oi
fi făcut acest lucru?
Eram
deja gata când visam.
Nu
eram o copie din afara mea,
ci
chiar eu mă făcusem.
E
absurd!
Cu
care braţe am lucrat
de
vreme ce încă nu mi le făcusem?
Rugăciune
O,
Părinte,
Caută-mi
inima în răsuflarea gheţarilor
închişi
de veşnicii în negurile peşterilor;
Caută-mi
gândurile în crucea văzduhului
unde
se lovesc toate stihiile împărăţiei Tale;
Caută-mi
trupul umflat şi murdar sub
rădăcinile
păcatelor ce cresc ca sălciile
găunoase
lângă apa vieţii;
Găseşte-mi-le,
Doamne, şi adună-le dinaintea
bunătăţii
Tale, spală-mi-le cu lacrimile Tale
de
Părinte iertător şi purifică-mi-le cu
flacăra
puterii Tale divine de tot ce e rugină
şi
putreziciune în ele şi lasă din mine, doar
un
pumn de cenuşă curată;
Amestec-o
cu sângele din rănile palmelor
Tale
şi plămădeşte din ea un nou Adam,
purificat,
iar pe mine nu mă mai scoate
din
coasta lui, ci lasă-mă să trăiesc în el
şi
prin el, până la sfârşitul lumii
1966
2014
Vine o
zi când totul se prăbuşeşte:
speranţa,
visul, dorinţa, plăcerea, bucuria
şi te
trezeşti singur
în
mijlocul unui întuneric străin de viaţa
pe
care ai trăit-o înainte,
lipsit
de orice reper
în
timp şi spaţiu.
Te-nvârţi
in cercuri haotice
fără
nimic în minte, orbecăind
prin
beznă ca un zombi.
Poţi
să mai faci ceva?
Inelul
Mi-am dat un
inel!
Are un
aer vechi, de parcă ar fi fost
făurit
de elfii nordului.
Se
potriveşte de minune cu mâna mea
osoasă
şi zbârcită.
Cenuşiu
pe piele maronie!
Dacă
îmi las puţin negru sub unghii,
e
perfect!
Iubiri 2
Când
eşti copil îţi iubesti părinţii:
„pe
tata şi-ntâi pe mama”
Pe
măsură ce creşti, iubeşti jucăriile,
animăluţele,fluturii,
florile, fraţii...
Când
începi şcoala îţi iubeşti învăţătoarea,
colegii,
profesorii.
În
adolescenţă
iubeşti băieţi
sau fete,
iubeşti
excursiile, poezia,
romanele
de dragoste
visurile.
Peste
câţiva ani
îl
iubeşti pe el,
sau pe
ea,
chiar
dacă îi mai schimbi uneori.
Apoi
îţi iubeşti soţul.
Sau
soţia.
Apoi îti iubeşti
copilul.
Pe
primul, pe următorul, pe toţi,
nu
numai pe ai tăi,
pe
toţi copiii din toată lumea.
Pe
măsură ce trec anii,
iubesti
oamenii.
Pe
toţi.
Când
eşti batrân,
îl
iubesti pe Dumnezeu.
Ceea
ce e minunat este că
aceste
iubiri
nu se
înlocuiesc una pe alta
ci se
adună, se acumulează
până
iţi umplu toată inima
cu
iubire.
Liniştea
aurie
Azi
noapte am visat sute de flori ale paradisului,
una
lângă alta, una lângă alta,
ca
nişte mâini de balerine,
cu
degete graţios răsfirate portocaliu
către
cerul albastru,
aşteptând
să primească
binecuvântarea
lui Dumnezeu.
Toată
ziua următoare am plutit
într-o
mare de linişte aurie.
Comentarii:
ccpoenaru21 iulie 2016, 10:07
Occidentul e
putred, doctrina lui "political corect" le-a dezarmat mintile, ei nu
mai pot judeca limpede, i-a orbit, si ei nu mai pot vedea raul si pe cei care
fac rau. Occidentul este prizonierul propriilor fantasme intelectualiste. Si
din cauza aceasta a devenit neputincios, las, insensibil la durerile oamenilor.
Occidentul crede numai ce ii spun contopistii numerosi si bine hraniti de la
Bruxelles, si mai ales ce ii spun doi perversi indivizi: Holland si Merkel.
Anglia a simtit pericolul si s-a retras in propria carapace a insularismului
ei, asa cum a facut si in preajma razboiului mondial, cand Occidentul ii facea
concesii dupa concesii lui Hitler, creazand ca astfel ii va potoli setea de
cucerire, de dominatie a lumii, de distrugere a unor semeni ai sai, de
exterminare chiar a unor populatii considerate nedemne de Marele Reich pe care
il credea sa dureze 2000 de ani. Acum noul Hitler este Erdogan, intaratat de
noul Mussolini, adica Putin. Erdogan aresteaza fara dovezi zeci de mii si in
curand sute de mii de oameni, ca Pol Pot in Campucha comunista, juristi,
profesori, militari (99 de generali), functionari publici, oameni de pe
strada... Erdogan a declarat starea de urgenta, in baya careia poate da el
ordine de condamnare la moarte, caci poate lua deciyii in locul Parlamentului,
iar Occidentul, chiar si SUA declara fara remuscari ca... sprijina actiunile
democratice de restabilire a ordinii in tara!!!... Acelasi Occident din cauya
caruia s+a declansat Rayboiul mondial, caci Hitler putea fi oprit inainte de
Carnagiu, dar stilatii occidentali au aplaudat ordinea instaurata de Hitler cu
tancurile, inchisorile, executiile sumare si lagarele de exterminare... Asa
l-au lasat si pe Putin sa atace Ucraina si sa ia o halca din ea, sa rupa
Crimeea... Stati sa vedeti ce va face Putin in toamna asta, drept razbunare ca
niste imbecili (sau provocatori?) au interyis INTREAGA delegatie de sprotivi
rusi sa mai participe la Jocurile Olimpice, pe motiv ca TOTI s+ar fi drogat!:::
Ca si cum numai ei ar fi care se drogheaya in lumea asta... Erdogan + Putin vor
declansa un macel mondial cum nu s+a pomenit, iar NATO, cu faimosul sau art.5,
nu va misca un deget in apararea vreunei alte tari membre atacate... Iata, de
exemplu, Erdogan someaza Romania sa inchida vreo 10 scoli si o universitate, pe
motiv ca sunt finantate de un adversar al sau, da ultimatum brutal, spre
disperarea bietului Ceausescu in mormant, caci avea si el dreptate cu
"neamestecul in treburile interne"... La fel ameninta si Grecia, ba
chiar si SUA, careia ii cere extradarea dusmanului de moarte al lui Erdogan,
fara dovezi, doar ca asa au hotarat ei, clica de acum de la Putere din Turcia -
iar Occidentul si SUA tac, tac, tac sau sugereaza sa nu il suparam pe Erdogan,
ba chiar aplauda masurile sale ferme impotriva "pucistilor" care nu
sunt insa "pucisti"... Nu am avut niciodata incredere oarba in acest
Occident putred, niste vecini de-ai mei i-au asteptat pe americani ani de zile
luptand prin munti impotriva regimului comunist asupritor, au fost impuscati,
inchisi la Canal,iar SUA a venit la noi abia dupa Revolutie, sa ne aduca
"ciunga" si Mc Donalds...
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