|27 Mar 2005 @ 23:40, by Marie Southern|
THE EXISTENCE OF THE BEING
The existence is cognized beside the nonexistence. The man lives and doesn’t know that he is living. His existence is being defined by the joy and the daily life. But it doesn’t define existence. And then man betrays his joy and wants not to be pleased but to experience something else. That is how the nonexistence is born. And the man starts to speak. He speaks a lot, describes everything around him and especially what has opened to him. The man has suddenly seen how his existence and the existence of everything around of him is born. Existence as a transforming force penetrates into the nonexistence and gives birth. And the man decided that he has nothing to do with it. It was established that way. It is good to get rid of responsibility when you are free. Experienced something, it was realised, appeared in existence and said to himself and to existence: “it is not me, it is you”.
Existence has created, transformed forms from another ones, and it happened in existence. Man gave birth to the nonexistence and gave work to existence - now it had to reorganize from nonexistence either. Man felt nonexistence, i.e. unrealizable and death and was frightened and renounced his creation. And God had to be responsible for what was made by both Him and the man.
Man started to speak. Man gave names to everything around, named categories of existence and was silent on the emptiness of nonexistence. Was silent because there was nothing to say - emptiness. Much can be said about death but these words are the words of existence. Speaking about death, we understand it as a condition “not to live”, as a condition of unhappening of our inner being. We speak from the existence with the language of daily life. Our conception of nonexistence, as of existence, is utilitarian, i.e. connected with daily life. Only our own life has meaning for us. That exists - good, that does not - bad. We speak about it only from the standpoint of daily life. When we die, we remember, that we are separated from daily things. Our relatives mourn in the moment of our death about our separation of daily life: “how are we going to lead our daily life without you?”
Daily life is not existence. Daily life is not nonexistence as well. It is just a practice of needs and desires of man. Man feels comfortably within it - the desires of man are being realized in daily life. Existence is being realized in existence, nonexistence - in nonexistence, and there is no space for the realization of the desires of man. But man has daily life, that is where realization happens. The daily life, as man himself, stands on the verge between existence and nonexistence. And that is our existence.
Our existence tells us that causality, temporariness - are the attributes of nonexistence. It is time where it doesn’t happen, it is causality that destroys the inner integrity - everything in the man’s consciousness gets settled, every desire is realized, everything happens, and it is not so in existence. A desire is not realized - the integrity is destroyed. But this integrity is not existence, but the birth of the nonexistence. A desire is not realized - destruction happens. Destruction is a transitional step between existence and nonexistence. Is wished - but doesn’t happen - nonexistence. But this is the nonexistence of man, but not the nonexistence of nonexistence. But behind the nonexistence of man, the nonexistence of nonexistence opens. Time points to it.
Time is fluctuating, unstable, its events are changeable. Today is - tomorrow is not, today - everything, tomorrow - nothing. Time always piles everithing up into the nonexistence, and my actions there and actions of others and life of the society itself, everything dissolves in it. Time points to nonexistence. Time is a border. To live in time is to live abroad, live in nothing. To live where there is no space - is absurdity. To live where there is nothing existent - is even more absurdity. Nevertheless we live, or better to say always wish to live. We have everything in the future. Everything is in the future in nonexistence, existence is always being expected in nonexistence, when it comes and changes everything and create forms. That’s how we live.
We want existence. The wish of existence can be only in nonexistence. But this desire can not be realized while we are in nonexistence. And our desires are unsteady, we want something today, and we want different tomorrow. This is the reason for nonexistence - we are unsteady.
Existence presumes constancy. Constancy is an attribute of eternity, and it means of existence. In existence everything is out of time. Time and the causality of the events - are the border area between existence and nonexistence. A reconciling constant of the border existence of man. We act and something from the desireable is being realized, even more of what was desired happens, if our desire was not a parasitizing on anyboby else. We want pleasure at the expense of other, of existence. And than is doesn’t happen, when the existence evades of our consumer participation in it. We are astonished, puzzled and embittered by that occurence. When we are ready to give up smth. - existence accepts and we hear the answer, we recieve smth. from it. We can’t paratisize on existence, we can’t do anything at its expense, only barter, exchange, dialogue is possible with it.
When man wants smth. from being - and it is not realized, he devises - paratisizes on nonexistence, as it seems to him. And as a matter of fact nonexistence paratisizes on him - man feels the fullness of unhappened. And horror is being born. Horror is born inside ourselves, in our inner nonexistence, and we sin against the existence as a whole. That is how the existence of the nonexistent is confirmed.
Horror confirms nonexistence. Horror is not a reaction on existence. Horror is a realization of nonexistence. And when the nonexistent is realized, the existence is born. That is how nonexistence appears in existence. And once again we decide that it is a derivative of existence. It happens inside us and we think, that outside. We are deceived by our own nonexistence.
We consider our problems the problems of the world. We look into the nonexistence and we are reflected in it. We see ourselves and think that we see existence. It is a deception of ourselves - and another cause for nonexistence. Nonexistence is not in a reflection of existence, nonexistence is in deception. We think that existence is ugly and it is made ugly by unhappened, i.e. by nonexistence. But it is our reflection. That is how nonexistence is cognized but in this cognition we don’t see its distinction from existence.
We are reflected by the nonexistence in existence. We are reflected and this reflection frightens us. We suffer and the suffering gives birth th horror. Nonexistence appears in existence and this spectacle gives birth to horror inside us. It makes the understanding of reality to disappear and we plunge into subjectivism. Subjectivism - means that the borders between oun inner existence and existence as a whole are erased, and existence and nonexistence become two sides of the same space, in which the man lives.
The boundlessness of own existence becomes identital to the boundlessness of nonexistence. Two sides of one phenomenon - all the qualities of one become qualities of another, mutually reflecting and turning over while reflecting. It happens with man as in the obscure camera a system of mutually reflecting mirrors is arranged to get the image. Conception of existence - is an image from the obscure camera.
But the existence is not a reflection of nonexistence, and then its qualities are different. And it is impossible to explore the nature of existence through the understanding of nonexistence and vice versa. Existence is hidden by the system of mirrors of man. The existence is behind an image and reflection, which are born in the consciousness of man. The image - is a language, talk about what you see. And you nonexistence. So the talk is about empty.
The talk of man is from the boundary between own being and being as a whole. All unhappened is a sign of nonexistence in man. Lie, treason, lack of love - are the signs of temporariness, and it means of nonexistence, but of nonexistence not beyond, not in existence, but in man himself. It means that man stands on the verge between existence and nonexistence. On this verge he is inside himself and on this verge he collides with other and with the world outside. The nonexistence of the world, born by man, replies to the nonexistence inside the man. That is how the image is turned over on the verge.
This verge runs where the emptiness is. The birth of the emptiness, existence of the nonexistent - are the tragedies of unhappened. And it is the tragedy of man, not the world, because the world is experienced by every man and we hear talk from everywhere - the reflexion of nonexistence. And the man started to feel the need of dumbness, as of the voice of nonexistence.
Dumbness is not the emptiness of the absolute nonexistence, dumbness is a fullness of meanings of existence. Dumbness is not a boundary, but a submersion into the depth of the absolute. There is no balance between existence and nonexistence in dumbness. Nonexistence would never tap a dumb on the shoulder, he would never cognize unrealized - he always has meanings in front of him, always existent, always happening. One, submerged into existence doesn’t wish and doesn’t meet unrealized.
Desire - the killer of existence, is a boundary between existence and nonexistence. I wish something and by my will force the environment and another man. Violence is a mother of nonexistence. It is born where the world and another one have no possibility to fullfill my desire. Desire is born from the perverted understanding of my will. Instead of living in existence and feeling what is happening around me, I make existence a target ground for the fullfillment of my desires. The target ground is nonexistence. It is a place where the existence is violated by nonexistence. This ground is not beyond but inside the man himself.
Man creates this target ground, thinking he makes it for the realization of his desires but as a matter of fact for himself. The man is not realized on this ground by is violated by his own desire. It is not him testing the existence, but it is him tested by the nonexistence. That is the problem. The man is guilty - he is the creator, but he blames the existence, which lives inside him.
He would better stay silent, but he blames everybody for what didn’t happen, for being violated. And it is just his desire reakized this way - as an instrument of violence , because it was realized in nonexistence. To wish - means not to be, to be - not to wish, but to realize and to listen to the answer of the existence. To carry the responsibility for an act and not to speak The act - activity and dumbness.
Dumbness - knowing of the existence, accusation - are the showings of nonexistence. The state of dumbness is not a state of silence. A wise or a fool keeps silence, and dumbness is beyond these categories, because dumbness comes not from the state of mind, but from the fullness of meanings. Dumbness - is a condition of overfullness, which happens before the mouth starts speaking. It is a contemplation of a beauty of existence and its meanings, it is a moment of realization, after which reflexion of talk comes. And now it is a talk of a dumb man. It is not a talk of a man, talking about the talk, but the words of a dumb man as a reflexion of an act in existence. Words of existence on existence. The inner being of man talks to the existence of the world about his own and common, it tells that this existence is joint and undivided.
Speaking dumb man - in not an egoist. His word doesn’t have two sides. No words about existence, in which nonexistence is translucent as an implication. His consciousness is not a tilting doll, lingering between the absolutes of existence and nonexistence. He understands that one transforms another - existence changes nonexistence. Existence of man has created a kind of mass, emptiness, in which there is nothing, but the existence which created it is translucent, and this condition has accepted the existence of the world. But nonexistence is not absolute, it is created for a man, which together with God transforms it. The neccessity of transformation of nonexistence is held not in God, but in man. God accustoms him to the process of creation of existence, teaches him to be a creator. Existence needs an interlocutor but not a consumer. Nonexistence is there for consuption. It is consumed, transformed in the stomach and the product of nonexistence is found - the creation of man. Product of nonexistence is not food, it is waste, a kind of used materials.
Existence can’t be exhausted, consequently, it is made of nonexistence. Put meaning to nonexistence and the emptiness is filled. God put meanings to nonexistence and nonexistence became a huge cauldron for material forms (every religious philophy is based on a chain - from nonexistence to existence). Question: where the forms of matter, forms of meaning in the emptiness are from? It is existence, which put the there, it transforms. The man put meanings to nonexistence and created his own world, own creation. Not as an imitation of existence, and not as an alternative, but in dialogue with existence.
The wastes of nonexistence settle in culture, in its traditions, in its forms. It prevents - the creation needs other forms, and nonexistence prevents - negates itselfthrough different forms, made by existence from it. The confrontation between existence and nonexistence - is a phenomenon of culture, when nonexistence as a substance opposes itself in topos of culture.
And the language is guilty for everything. Topos of culture is a language. Any phenomenon of culture, even a sign, symbol, image - it is all language. And it is a language of daily life not of existence. The language of man is created for comfort, as an appendage to daily life. Daily life is not a dialogue with existence it is living daily life. It is the creation of comfort for body. The language was born from feeling of that body comfort. It is created not to speak about existence, but to speak about daily life. It is a simulation of comfort for a soul in a comfort of daily life. Salt is salty - but what a comfort, softness and warmth.
What else would a man need? Dialogue with existence is always disturbance, always search of meanings, and the language of daily life sets mind at rest, lulls. It is not aa acting logos, demanding creative development - it is comfort. Greeks has seen the logos of existence and were glad, and started to reflex on that subject. But there was nothing to reflex except the language of daily life, and instead of the answer to the logos of existence, they got just the culture of expressing ideas on the matter.
To speak on the subject is not to experience, but to observe from aside. When we see an occurrence we don’t plunge into it, don’t feel wether it is possible to do smth. - we step aside and reflex on what it would be if we would have plunged into it. Reflexion on the actual experience and a simulative reflexion about an imaginary cause are two different things.
Reflexion gives birth to language. Reflexion was simulated and the language of daily life was born. An estrangement is translucent through the language of daily life. We move away from an occurrence and only then are able to reflex. The born language isolates from an occurrence. And then we want existence not to slip away. It dashes against the language of daily life, language, estranging the man from an occurrence. And is another aspect of nonexistence of man.
Here is the phenomenon of existence and the man stands in the distance and reflexes as though participates, estranges, creates the language to speak about phenomenon more comfortably. Nonexistence, veil is hidden in “as though”. And the man looks through the prism of language of daily life and everything becomes blurred, slips away in front of him. Now the chair is seen, now is not. And that all is because man applies it to comfort, always puts an utilitarian question - wether it is useful for a man or not. That is the specificity of the language of daily life - to rate the consumer abilities of existence.
Existence doesn’t allolow to consume itself, hides, slips away, and the man becomes angry. he was born into existence and it owes him to let experience a great number of occurrences. And existence has already done its work - has given life, and further joining is possible only through dialogue. Existence extends logos to man, and he strives to catch this logos, to grab and to pocket. Existence pulls back, man cries - existence slips away and instead of existence he sees nonexistence in an unfulfiled wish. And in which connection is existence to this? Man doesn’t care - since it pulls back, since it doesn’t give, since a wish remains unfulfiled, the existence has nonexistence in itself and turns nonexistence to man.
And then the man has created the language of daily life to his own comfort - called the phenomenons of existence essential for man, which he uses in daily life, i.e. the language of man exists for other purposes, for daily life, for comfort. And if existence doesn’t allow to use itself - then nonexistence, if it doesn’t answer the inquiry - once again, the demonstration of nonexistence. The man wants existence to tune its language to his daily life. He demands it to learn the human language, to tune its laws with the man, to take him into consideration.
Egocentric attitudes of man towards existence become apparent in interstices - in nonexistence. It is not the answer of existence, it is nonexistence of the man-consumer, getting full, taking food from existence. The limit of consumption is seen in nonexistence - consumption has insatiable emptiness in its basis. The man recognizes it as a nonexistence of existence.
The man speaks about an event, an idea and conjectures, but he can’t plainly say what is going on. There is no possibility - he can not see, he is shut off by the language of daily life. The absense of possibility is a sign of nonexistence. The language of daily life is a culprit. It gives to nonexistence by inactivity. If the language of existence is action and event intelf, then the language of man, estranges from existence and an event is an emty talk. The comfort of useless talk reveals nonexistence. Nonexistence feeds on vainness of comfortable words.
When the man acts he is silent. And thus he gets in touch with existence. Silent language of daily life - is a first step towards the establishment of contact with existence. Talk at the moment of the event - is not a reflexion on the occasion. Here comes the birth of a new language, and consequently approach to existence. But not with the purpose to catch its tail and say:”that is how you look like, existence. Why slipped away?” but for dialogue.
To talk and to hear is a great event, happening phenomenon, a fact in a biography, when it happens at the moment of birth of the talk. Here is the new language. And it is not a consumer and it is needed not for a consumption of existence, i.e. the understanding of it, but for a dialogue with it, i.e. for a joint creative act. And here the understanding is born. And this is the event.
Existence has no sense in slipping away - the man doesn’t want to catch it. That’s how love is revealed. And we know it when we correlate our own existence with the existence of another man. It is clear, that consumer’s attitude towards another one lead to eluding. Existence - is another one. It is also personal, because existence, which slips from us is the existence of Another One, i.e. God.
Existence is not impersonal. It is personal - we always appeal to the existence of a person, existence of the Creator, meaning the existence of God. Existence is not spontaneous. Otherwise existyence of man would also be spontaneous and separated from man. And the only thing separate from man is daily life. We can separately take and touch its things. The man is isolated from himself and his daily life by language. But it is a problem of man. And it estranges him from existence, giving birth to nonexistence by this estrangement.
The existence of existence is another story. And that’s the story of God. And of the man, who started dialogue with Him, throwing the language of daily life and consumer abilities away, as well.
We started with the language and we finish with it. Existence and daily life rest on language, the process of speaking itself. The language of existence is an event,. the language of daily life - estrangement from the events. And it turns out that the problem of the comfort of daily life is a problem of nonexistence, because it is cionnected with the estrangement from the phenomenon of existence. Estrangement from existence is nonexistence. But guilty is the man himself, not the existence.
28 Mar 2005 @ 18:14 by : WOW a tongue twister mind boggler!!
Finally I found this - something I could understand:
"Reflexion gives birth to language. Reflexion was simulated and the language of daily life was born. An estrangement is translucent through the language of daily life. We move away from an occurrence and only then are able to reflex. The born language isolates from an occurrence. And then we want existence not to slip away. It dashes against the language of daily life, language, estranging the man from an occurrence. And is another aspect of nonexistence of man.
Here is the phenomenon of existence and the man stands in the distance and reflexes as though participates, estranges, creates the language to speak about phenomenon more comfortably. Nonexistence, veil is hidden in as though. And the man looks through the prism of language of daily life and everything becomes blurred, slips away in front of him. Now the chair is seen, now is not. And that all is because man applies it to comfort, always puts an utilitarian question - wether it is useful for a man or not. That is the specificity of the language of daily life - to rate the consumer abilities of existence."
Freo`7 http://freo72005.blogspot.com/ and http://www.lightsoflove.us
28 Mar 2005 @ 21:36 by : cool website
I like your websites and your poetry very deep and loving.
1 Apr 2005 @ 02:49 by : test
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