Acta:
"...Τεθνηκóτα μὴ κακολογεῖν"
Χίλων o Λακεδαιμόνιος
Χίλων o Λακεδαιμόνιος
Tactvs
Dimidia
Abest:
Cotidie morimur, cotidie enim demitur aliqua pars vitae.
Lucius Annaeus Seneca minor
Lucius Annaeus Seneca minor
Avris I
Stragvlvm
Dextra
You shall hear nothing,
You shall see nothing,
You shall think nothing,
You shall Be nothing.
You shall hear nothing,
You shall see nothing,
You shall think nothing,
You shall Be nothing.
Provectvs
Morticinvs
It is Death that consoles—yea, and causes our lives; 'Tis the goal of this Life—and of Hope the sole ray, Which like a strong potion enlivens and gives Us the strength to plod on to the end of the day.
The Death of the Poor, Charles Baudelaire
It is Death that consoles—yea, and causes our lives; 'Tis the goal of this Life—and of Hope the sole ray, Which like a strong potion enlivens and gives Us the strength to plod on to the end of the day.
The Death of the Poor, Charles Baudelaire
Obnvbo II
Let's put it this way then, he went on. "If you want to learn about plants, since there is really nothing to say about them, you must, among other things, erase your personal history."
"How?" I asked.
"Begin with simple things, such as not revealing what you really do. Then you must leave everyone who knows you well. This way you'll build up a fog around yourself."
"But that's absurd", I protested. "Why shouldn't people know me? What's wrong with that?"
"What's wrong is that once they know you, you are an affair taken for granted and from that moment on you won't be able to break the tie of their thoughts. I personally like the ultimate freedom of being unknown. No one knows me with steadfast certainty, the way people know you, for instance."
"But that would be lying."
"I'm not concerned with lies or truths", he said severely. "Lies are lies only if you have personal history."
Journey to Ixtlan, Carlos Castaneda.
Let's put it this way then, he went on. "If you want to learn about plants, since there is really nothing to say about them, you must, among other things, erase your personal history."
"How?" I asked.
"Begin with simple things, such as not revealing what you really do. Then you must leave everyone who knows you well. This way you'll build up a fog around yourself."
"But that's absurd", I protested. "Why shouldn't people know me? What's wrong with that?"
"What's wrong is that once they know you, you are an affair taken for granted and from that moment on you won't be able to break the tie of their thoughts. I personally like the ultimate freedom of being unknown. No one knows me with steadfast certainty, the way people know you, for instance."
"But that would be lying."
"I'm not concerned with lies or truths", he said severely. "Lies are lies only if you have personal history."
Journey to Ixtlan, Carlos Castaneda.
Stillo
Acies
Caro
Viscvs
See that we change not our evil plight to worse, if any one hears these words. It brings us no relief or benefit, if, after winning fair fame, we die an ignominious death; for mere death is not the bitterest, but rather when one who wants to die cannot obtain even that boon.
Electra, Sophocles
See that we change not our evil plight to worse, if any one hears these words. It brings us no relief or benefit, if, after winning fair fame, we die an ignominious death; for mere death is not the bitterest, but rather when one who wants to die cannot obtain even that boon.
Electra, Sophocles
Avris II
Gettvr
Somos muertos insepultos, pudriéndonos bajo un cielo cruento y vacío.
Ingmar Bergman.
Somos muertos insepultos, pudriéndonos bajo un cielo cruento y vacío.
Ingmar Bergman.
Mons
Depono
Pallida mors æquo pulsat pede pauperum tabernas regumque turres.
Dimidivs
'Per me si va ne la città dolente,
Per me si va ne l'etterno dolore,
Per me si va tra la perduta gente.
Giustizia mosse il mio alto fattore;
Fecemi la divina podestate,
La somma sapïenza e 'l primo amore.
Dinanzi a me non fuor cose create,
Se non etterne, e io etterno duro.
Lasciate ogne speranza, voi ch'intrate'.
'Per me si va ne la città dolente,
Per me si va ne l'etterno dolore,
Per me si va tra la perduta gente.
Giustizia mosse il mio alto fattore;
Fecemi la divina podestate,
La somma sapïenza e 'l primo amore.
Dinanzi a me non fuor cose create,
Se non etterne, e io etterno duro.
Lasciate ogne speranza, voi ch'intrate'.
Durante di Alighiero degli Alighieri
Dualitatem
Sopor
4. At the time of Great Dissolution when all the mobile and immobile objects of the world are dissolved everything gets enveloped in darkness)without the sun, planets and stars.
5. There is no moon. The day and the night are not demarcated. There is no fire, no wind, no earth and no water. There is no unmanifest primordial being. The whole firmament is one complete void, devoid of all Tejas elements.
6. There is no Dharma or Adharma, no sound, no touch. Smell and colour are not manifest. There is no taste. The face of the quarters is not emarcated.
7. Thus when there is pitch darkness that cannot be pierced with a needle and what is mentioned in the Vedas as "The Existent and the Brahman" is alone present. 8. When the present visible world is not in existence, the Sat Brahman alone is present which Yogins observe perpetually in the inner Soul, the inner Firmament.
9. It is incomprehensible to the mind. It cannot at all be expressed by words. It has neither name nor colour. It is neither thick nor thin.
10. It is neither short nor long. It is neither light nor heavy. There is neither increase nor decrease in it.
11. The Veda says that it envelops whatever is in a surpnsmg way. It is the splendour, the truth, the knowledge, the eternal and the great Bliss.
12. It is immeasurable, propless, changeless, formless, attributeless, perceptible to the Yogins, all-pervasive and the sole cause of the universe.
13. It is free from alternatives. It has no beginning. It is free from illusion and its harassment. It has no second. It has neither beginning nor end. It has no development. It is in the form of pure knowledge.
4. At the time of Great Dissolution when all the mobile and immobile objects of the world are dissolved everything gets enveloped in darkness)without the sun, planets and stars.
5. There is no moon. The day and the night are not demarcated. There is no fire, no wind, no earth and no water. There is no unmanifest primordial being. The whole firmament is one complete void, devoid of all Tejas elements.
6. There is no Dharma or Adharma, no sound, no touch. Smell and colour are not manifest. There is no taste. The face of the quarters is not emarcated.
7. Thus when there is pitch darkness that cannot be pierced with a needle and what is mentioned in the Vedas as "The Existent and the Brahman" is alone present. 8. When the present visible world is not in existence, the Sat Brahman alone is present which Yogins observe perpetually in the inner Soul, the inner Firmament.
9. It is incomprehensible to the mind. It cannot at all be expressed by words. It has neither name nor colour. It is neither thick nor thin.
10. It is neither short nor long. It is neither light nor heavy. There is neither increase nor decrease in it.
11. The Veda says that it envelops whatever is in a surpnsmg way. It is the splendour, the truth, the knowledge, the eternal and the great Bliss.
12. It is immeasurable, propless, changeless, formless, attributeless, perceptible to the Yogins, all-pervasive and the sole cause of the universe.
13. It is free from alternatives. It has no beginning. It is free from illusion and its harassment. It has no second. It has neither beginning nor end. It has no development. It is in the form of pure knowledge.
Corivm
Perspectiva:
He observed again the complex motif composed by the strips of flesh spread across the floor of the room. What he felt was less disgust than a sort of general pity for the entire earth, for mankind, which can, in its heart, give birth to such horrors. In truth, he was a bit astonished he could bear this spectacle, which had even revolted crime scene investigators inured to the worst. A year before, feeling that he was beginning to have diculty bearing crime scenes, he had gone to the Buddhist Center of Vincennes to ask them if it would be possible for him to practice asubha, the meditation on the corpse. The lama had first tried to dissuade him: this meditation, he had opined, was difficult, and not adapted to the Western mentality. But when he learned of Jasselin’s profession, he had changed his mind, and asked for time to reect. A few days later he phoned to say that yes, in his particular case, asubha could undoubtedly be appropriate. It wasn’t practiced in Europe, where it was incompatible with health and safety regulations, but he could give Jasselin the address of a Sri Lankan monastery which occasionally received Westerners. He had spent two weeks’ holiday there, after having found an airline that agreed to transport his dog (that had been the most dicult part). Every evening, while Hélène went to the beach, he went to a mass grave where they deposited the recently deceased, without precaution against predators or insects. After concentrating all of his mental faculties by trying to follow the precepts laid down by Buddha in the sermon on the direction of attention, he had thus been able to intently observe the wan corpse, the suppurating corpse, the dismembered corpse, the corpse eaten by worms. At each stage, he had to repeat to himself, forty-eight times: “This is my fate, the fate of all mankind, I cannot escape it.”
The map and the territory, Michel Houellebecq
The map and the territory, Michel Houellebecq
