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August 19, 2013

I do not feel boredom, I forget every trouble, I do not dread

poverty, I am not frightened by death.


Christ would you have understand that he put the weight of the world on himself-psychologically, you actually put it on him through his slaughter as scapegoat as Abraham totally unrestrained, suddenly, with regards to Issac.

And you went all the way!

The point, in the end, is that you not fret in regards to the permanent state of latent fright your physiology as cognizance transpires in.

And the presence of Eliu and the silence around him in the Book of Job is truly ominous as a foreboding shadow- the phantom as silent partner of the worst of man:

That your need to feel security as comfort will take you, in the end, to the slaughter of other human beings-murder, even if it is symbolic and abstracted into myth, is still murder.

But the question as to why you would live in its shadow as conceptual space is indeed a most uncomfortable question to answer-much like is my wife a money groping whore?

And through comfort in excess-on a vital plane and as life-comes denial as physiological-intellectual being, which presupposes, finally, a necessary insensitivity to your own emotions at your core.

And accordingly, the internal insensitivity that you necessarily live in with regards to your self is what you also project outwardly on the social plane and with regards to others.

And defective is the only way of describing, in the end, the solution religion provides-all regions, not just Christianity-to the problem of man’s physiological-cognitive incompatibility with agriculturally based society and civilization, finally, itself;

Defective because it avoids reason as discomfort, as something to be suppressed as too harrowing for man, collectively.

It is no accident that the origin of Freudian thought is the understanding of man’s relationship with society and culture as partly a mechanism of repression; no accident that psychology, in general terms, has come to focus secularly on the very foundation of religion as self-imposed weight as guilt, as the only via of insertion of the individual within the collective.

No accident, finally, that Frued himself was a Jew.

And it logically follows, that the difficulty for individuals, unfailingly and with regards to both secular thought and religion, is the stress-the horror-of personal, individual truth as emotion and natural impulses.

And life for you, in your fear of yourself and the tomb that awaits you, is a cover-up, just as was originally implemented by anthropological culture, for there are things better left unsaid, better left to the shadows of life that only in heaven will be dissipated.

But are you sure they got pizza in heaven?

Here is a slice of the kind of pizza I eat, now:

Letter from Niccolo Machiavelli to Francesco Vettori, 10 December 1513:


On the coming of evening, I return to my house and enter my study; and at the door I take off the day’s clothing, covered with mud and dust, and put on garments regal and courtly; and reclothed appropriately, I enter the ancient courts of ancient men, where, received by them with affection, I feed on that food which only is mine and which I was born for, where I am not ashamed to speak with them and to ask them the reason for their actions; and they in their kindness answer me; and for four hours of time I do not feel boredom, I forget every trouble, I do not dread poverty, I am not frightened by death; entirely I give myself over to them.

And because Dante says it does not produce knowledge when we hear but do not remember, I have noted everything in their conversation which has profited me, and have composed a little work On Princedoms (De principatibus), where I go as deeply as I can into considerations on this subject, debating what a princedom is, of what kinds they are, how they are gained, how they are kept, why they are lost […]




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