Conatus
Open in Telegram
https://www.instagram.com/zchooe/
Show moreThe country is not specifiedReligion & Spirituality202 751
322
Subscribers
No data24 hours
+47 days
+2930 days
Posts Archive
322
“The law of tooth and claw. That those who follow the doctrines of nature find themselves favored by God himself.”
322
وأسمِّي هذا المنزلَ
منزليْ
وهذا الإسمَ
إسمي
إلى أن اجدَ غيرهُ
وأتبعُ الظلَّ
على هامشٍ شخصي
حرباءٌ
وأسمِّي كلَّ ما اكونُ
أنا
إلى أن أجد آخراً
غيري.
322
The love of solitude, when cultivated in the morn of life, elevates the mind to a noble independence, but to acquire the advantages which solitude is capable of affording, the mind must not be impelled to it by melancholy and discontent, but by a real distaste to the idle pleasures of the world, a rational contempt for the deceitful joys of life, and just apprehensions of being corrupted and seduced by its insinuating and destructive gayeties.
— Johann Georg Zimmermann, On Solitude.
322
The Thou is older than the I; the Thou has been consecrated, but not yet the I: so man presses near to his neighbor.
Do I advise you to love of the neighbor? Rather do I advise you to flight from the neighbor and to love of the farthest!
Higher than love of your neighbor is love of the farthest and future ones; higher still than love to men, is love to things and phantoms.
You cannot endure yourselves and do not love yourselves sufficiently: so you seek to mislead your neighbor into love, to gild yourselves with his error.
The one goes to his neighbor because he seeks himself, and the other because he would rather lose himself. Your bad love of yourselves makes solitude a prison to you.
— Friedrich Nietzsche, Thus Spoke Zarathustra, Love of the Neighbor.
322
من تشق عليه العزلة يكون بصحبة سيّئة، لن يستطيع أن يحب نفسه أبدًا، ونتيجةً لذلك ستجده عندما يحب غيره يكون هذا بمثابة تعويضًا عن عدم قدرته لحب نفسه، إنه يحب نفسه من خلال حبّه لغيره، إن هذا النوع من الناس سيعمل على تعذيب من يحب، وبصورة لا شعورية، لينتقم لنفسه على أنّه فشل بحب نفسه فهرب يجترّ الحب من غيره؛ وبهذا يكون بحاجة مستمرّة للإحساس بالذنب كما أنّه بحاجة مستمرّة ليمارس العبودية ويطلب المغفرة، إنّه مذنب بحق نفسه وبحق غيره.
322
“Time has taken a new dimension now, it used to flow like a mountain river and now, suddendly, is near the immobility of an immense plain, the river’s bed doesn’t have any margins anymore, the hours that used to chase one after another without a stop now slowly and lazily crawl and sometimes they return on themselves, we are stunned in a way that defies every analysis and anticipates the eternal to us; it’s the endeavour of the past that resurrects and, by stopping the duration’s flow, multiplies even us through the identity that holds ourselves together. This is the gift that Madame Mother does to us from the dead.”
—Albert Caraco, Postmortem
322
Der Krieg ist der Schöpfer aller großen Dinge. Alles Bedeutende im Strom des Lebens ist durch Sieg und Niederlage entstanden.
— Oswald Spengler, Der Untergang des Abendlandes.
322
Symbolically, the ever-repeating Cycle of Eternity is represented by the Ouroboros. The Ouroboros is a Serpent in the shape of a Circle that is devouring its own tail. As the Serpent continues to devour itself, the size of its Circle spirals into smaller and smaller Circles. Once the Serpent completely devours itself, that particular Cycle (Circle) is ended and a new Cycle is ready to begin.
In Alchemy, the Ouroboros is a Sigil. Swiss psychologist Carl Jung saw the Ouroboros as an Archetype and the basic Mandala of Alchemy. The alchemists, who in their own way knew more about the Nature of the Individuation process than we moderns do, expressed this paradox through the Symbol of the Ouroboros, the Snake that eats its own tail. The Ouroboros has been said to have a meaning of Infinity or Wholeness. In the age-old image of the Ouroboros lies the thought of devouring oneself and turning oneself into a circulatory process, for it was clear to the more astute alchemists that the Prima Materia of the Art was man himself.
The Ouroboros is a dramatic Symbol for the Integration and Assimilation of the Opposite, i.e. of the Shadow. This 'feed-back' process is at the same time a Symbol of Immortality, since it is said of the Ouroboros that he slays himself and brings himself to Life, fertilizes himself and gives Birth to himself. He symbolizes the One, who proceeds from the clash of opposites, and he therefore constitutes the secret of the Prima Materia which unquestionably stems from Man's Unconscious. Ultimately, Cycle of Eternity is a Symbol of the Eternal Unity of all things, the Cycle of Birth and Death from which the alchemist sought Release and Liberation.
322
"Like a Circle in a Spiral
Like a Wheel within a Wheel
Never Ending or Beginning
On an Ever-Spinning Reel."
322
علينا أن نبحث عن دواء أمراضنا فينا، في المبدأ اللازماني لطبيعتنا؛ لو تمّ إثباتٌ وَهْمِيَةِ مثل هذا المبدأ ولو بُرهن عليها
لضعنا نهائيًا؛ لكن أيّ حجّة وأيّ برهان يمكنهما الوقوف ضدّ ذلك الاقتناع الحميم المتحمّس بِأنّ جزءًا منّا منفلتٌ عن الزمن، ضد تدفق تلك اللحظات التي ينجز فيها الله عملا مزدوجًا في وضوح يفاجئنا ظهوره على تخومنا، غبطةً تلقي بنا بعيدًا في ناء وصدمةٌ تأخذنا خارج الكون؟ يمحي الماضي والمستقبل؛ تتلاشى القرون وتستسلم المادّة وتنفق الظلمات؛ يبدو الموت تافهًا وتبدو الحياةٌ نفسها تافهة؛ هذه الصدمة لو قدر لنا أن لا نشعر بها إلا مرّة واحدة، لكانت كافيةً كي نتصالح مع خزينا وبؤسنا اللذين لا شك أنّهما جائرتها؛ لكأنّ كل الزمن يجيء لزيارتنا لمرّةٍ أخيرة قبل أن يتلاشى... لا فائدة بعد ذلك من الصعود في اتّجاه الفردوس القديم أو الجري في اتجاه الفردوس القادم؛ أحدهما مُستحيلٌ المنال والآخر مُستحيلٌ التحقّق؛ المهمّ في المقابل، أن نستبطن الحنين أو الإنتظار، المحبطين بالضرورة في حال التفاتهما إلى الخارج، وأن نكرههما على أن يتبينا أو أن يخْلقا فينا السعادة التي نتحسّر عليها أو ننتظرها؛ ليس من فردوس إلا في أعمق أعماق كياننا، حتى لكأنّه في أنا الأنا؛ يبقى أنّ العثور عليه يتطلّب أن نكون قد استعرضنا الفراديس الأخرى كلها الغابر منها والممكن؛ وأحببناها وكرهناها بكلّ ما في التعصب من رُعونة؛ وسَبَرناها ثمٌ لفظناها بكلّ ما في الخيبة من كفاءة.
— إميل سيوران، تاريخ و يوتوبيا، ص١٦٥.
322
In this experience self-consciousness becomes aware that life is as essential to it as pure self-consciousness. In immediate self-consciousness the simple ego is absolute object, which, however, is for us or in itself absolute mediation, and has as its essential moment substantial and solid independence. The dissolution of that simple unity is the result of the first experience; through this there is posited a pure self-consciousness, and a consciousness which is not purely for itself, but for another, i.e. as an existent consciousness, consciousness in the form and shape of thinghood. Both moments are essential, since, in the first instance, they are unlike and opposed, and their reflexion into unity has not yet come to light, they stand as two opposed forms or modes of consciousness. The one is independent, and its essential nature is to be for itself; the other is dependent, and its essence is life or existence for another. The former is the Master, or Lord, the latter the Bondsman.
— Georg Wilhelm Hegel, The Phenomenology of Spirit, Self-Consciousness.
