Azar do dia: A vida é uma merda. De vaca. Com cogumelos alucinógenos crescendo em cima. Você decide o que fazer.

Also sprach Zarathustra:

Ohne dich kann ich nicht sein

Ohne dich

Mit dir bin ich auch allein

Ohne dich

Ohne dich zähl ich die Stunden ohne dich

Mit dir stehen die Sekunden

Lohnen nicht ohne dich

Assim falou Zaratustra: Tudo não passa de um grande logro, esta nossa vida. Vamos do zero para o zero. Para que amar se a pessoa amada vai ser roubada de nós? O resultado do amor é a dor. A vida é uma sentença de morte. É melhor não se entregar a nada...

A alguém em específico: Você me faz quebrar minhas próprias regras, e inventar regras novas.

Hospital

Costumamos nascer num hospital, e geralmente é lá que morremos também. Hospitais são encontros entre a não-existência que passa a existir, e a existência que passa a não existir. São encontros entre o sangue do parto e o sangue da morte. Entre o aprender e a dependência da infância e o desaprender e a dependência da velhice. Que somos nós então, que estamos vivos? Apenas o meio do caminho, e nada mais.

A alguém em específico, mas também a quem mais se interessar por Jogos Mortais e detestar filmes do Tarantino - favor dirija-se ao balcão e repita comigo: Um cérebro, por favor.

Azar do dia: Abaixo as regras. Viva a revolexceção.

Azar do dia: Saiba desde agora que todas as pessoas que você conhece vão morrer antes de você, ou depois de você, mas mais dia menos dia, você perderá todas elas.

Assim falou Zaratustra:

Freud foi o primeiro a observar que os analistas às vezes trabalham com pacientes que resistem ferozmente a qualquer alívio dos próprios sintomas, que parecem se agarrar à dor emocional, prendendo-se a ela porque ela significa a punição que eles próprios não sabem que desejam, por crimes que nem sabem que cometeram.

Assim falou Zaratustra:

Mas a vitória de Édipo não exige morte nem divórcio. Pode ser conseguida quando as mães (ou os pais) favorecem os filhos em detrimento do outro cônjuge. São vários os casos de filhos mimados e adorados pela mãe, enquanto o pai é tratado por ela com mal disfarçado desprezo. Sem um homem com quem se identificar, sentindo-se culpado, temendo o castigo por seu sucesso, o jovem amante edipiano - quando consegue definir todo o problema - deseja ter perdido a competição edipiana.

Assim falou Zaratustra:

O homem tem o dom do raciocínio; ele é a vida consciente de si mesma... Essa percepção do próprio eu como entidade separada, a consciência da pouca duração da vida, do fato de que ele não nasce por vontade própria e não morre por vontade própria, de que morrerá antes daqueles que ama, ou eles antes dele, a consciência da sua solidão e separação, do seu desamparo perante as forças da natureza e da sociedade, tudo isso faz da sua existência separada e desunida uma prisão intolerável. Ficará insano se não puder se livrar dessa prisão e alcançar o mundo exterior, para se unir...

Assim falou Zaratustra: (...) perdas necessárias. As perdas que enfrentamos quando nos vemos face a face com o fato do qual não podemos fugir...

que nossa mãe vai nos deixar, e que nós vamos deixá-la;

que o amor de nossa mãe jamais será só nosso;

que as dores que nos machucam nem sempre desaparecem com um beijo;

que estamos no mundo essencialmente por nossa conta;

que teremos que aceitar - nos outros e em nós mesmos - um misto de amor e ódio, de bem e de mal;

que nossas opções são limitadas pela anatomia e pela culpa;

que há falhas em qualquer relacionamento humano;

que nosso status neste planeta é implacavelmente efêmero;

e que somos completamente incapazes de oferecer a nós mesmos ou aos que amamos qualquer forma de proteção - proteção contra o perigo e contra a dor, contra as marcas do tempo, contra a velhice, contra a morte, proteção contra nossas perdas necessárias.

Also sprach Zarathustra:

The Dead came back from Jerusalem, where they found not what they sought. They prayed me let them in and besought my word, and thus I began my teaching.

Harken: I begin with nothingness. Nothingness is the same as fullness. In infinity full is no better than empty. Nothingness is both empty and full. As well might ye say anything else of nothingness, as for instance, white is it, or black, or again, it is not, or it is. A thing that is infinite and eternal hath no qualities, since it hath all qualities.

This nothingness or fullness we name the PLEROMA. Therein both thinking and being cease, since the eternal and infinite possess no qualities. In it no being is, for he then would be distinct from the pleroma, and would possess qualities which would distinguish him as something distinct from the pleroma.

In the pleroma there is nothing and everything. It is quite fruitless to think about the pleroma, for this would mean self-dissolution.

CREATURA is not in the pleroma, but in itself. The pleroma is both beginning and end of the created beings. It pervadeth them, as the light of the sun everywhere pervadeth the air. Although the pleroma pervadeth altogether, yet hath created being no share thereof, just as a wholly transparent body becometh neither light nor dark through the light which pervadeth it. We are, however, the pleroma itself, for we are a part of the eternal and the infinite. But we have no share thereof, as we are from the pleroma infinitely removed; not spiritually or temporally, but essentially, since we are distinguished from the pleroma in our essence as creatura, which is confined within time and space.

Yet because we are parts of the pleroma, the pleroma is also in us. Even in the smallest point is the pleroma endless, eternal, and entire, since small and great are qualities which are contained in it. It is that nothingness which is everywhere whole and continuous. Only figuratively, therefore, do I speak of created being as part of the pleroma. Because, actually, the pleroma is nowhere divided, since it is nothingness. We are also the whole pleroma, because, figuratively, the pleroma is the smallest point (assumed only, not existing) in us and the boundless firmanent about us. But wherefore, then, do we speak of the pleroma at all, since it is thus everything and nothing?

I speak of it to make a beginning somewhere, and also to free you from the delusion that somewhere, either without or within, there standeth something fixed, or in some way established, from the beginning. Every so-called fixed and certain thing is only relative. That alone is fixed and certain which is subject to change.

What is changeable, however, is creatura. Therefore is it the one thing which is fixed and certain; because it hath qualities: it is even quality itself.

The question ariseth: How did creatura originate? Created beings came to pass, not creatura: since created being is the very quality of the pleroma, as much as non-creation which is the eternal death. In all times and places is creation, in all times and places is death. The pleroma hath all, distinctiveness and non-distinctiveness.

Distinctiveness is creatura. It is distinct. Distinctivness is its essence, and therefore it distinguisheth. Wherefore also he distinguished qualities of the pleroma which are not. He distinguisheth them out of his own nature. Therefore he must speak of qualities of the pleroma which are not.

What use, say ye, to speak of it? Saidst thou not thyself, there is no profit in thinking upon the pleroma?

That said I unto you, to free you from the delusion that we are able to think about the pleroma. When we distinguish qualities of the pleroma, we are speaking from the ground of our own distinctiveness and concerning our own distinctiveness. But we have said nothing concerning the pleroma. Concerning our own distinctiveness, however, it is needful to speak, whereby we may distinguish ourselves enough. Our very nature is distinctiveness. If we are not true to this nature we do not distinguish ourselves enough. Therefore must we make distinctions of qualities.

What is the harm, ye ask, in not distinguishing oneself? If we do not distinguish, we get beyond our own nature, away from creatura. We fall into indistinctiveness, which is the other quality of the pleroma. We fall into the pleroma itself and cease to be creatures. We are given over to dissolution in nothingness. This is the death of the creature. Therefore we die in such measure as we do not distinguish. Hence the natural striving of the creature goeth towards distinctiveness, fighteth against primeval, perilous sameness. This is called the PRINCIPIUM INDIVIDUATIONIS. This principle is the essence of the creature. From this you can see why indistictiveness and non-distinction are a great danger for the creature.

We must, therefore, distinguish the qualities of the pleroma. The qualities are PAIRS OF OPPOSITES, such as —

The Effective and the ineffective.

Fullness and Emptiness.

Living and Dead.

Difference and Sameness.

Light and Darkness.

The Hot and the Cold.

Force and Matter.

Time and Space.

Good and Evil.

Beauty and Ugliness.

The One and the Many.

The pairs of opposites are qualities of the pleroma which are not, because each balanceth each. As we are the pleroma itself, we also have all these qualities in us. Because the very ground of our nature is distinctiveness, which meaneth —

1. These qualities are distinct and separate in us one from the other; therefore they are not balanced and void, but are effective. Thus are we the victims of the pairs of opposites. The pleroma is rent in us.

2. The qualities belong to the pleroma, and only in the name and sign of distinctiveness can and must we possess and live them. We must distinguish ourselves from qualities. In the pleroma they are balanced and void; in us not. Being distinguished from them delivereth us.

When we strive after the good or the beautiful, we thereby forget our own nature, which is disinctiveness, and we are delivered over to the qualities of the pleroma, which are pairs of opposites. We labor to attain the good and the beautiful, yet at the same time we also lay hold of the evil and the ugly, since in the pleroma these are one with the good and the beautiful. When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful, therefore, at the same time, from the evil and ugly. And thus we fall not into the pleroma, namely, into nothingness and dissolution.

Thou sayest, ye object, that difference and sameness are also qualities of the pleroma. How would it be, then, if we strive after difference? Are we, in so doing, not true to our own nature? And must we none the less be given over to the sameness when we strive after difference?

Ye must not forget that the pleroma hath no qualities. We create them through thinking. If, therefore, ye strive after difference or sameness, or any qualities whatsoever, ye pursue thoughts which flow to you out of the pleroma: thoughts, namely, concerning non-existing qualities of the pleroma. Inasmuch as ye run after these thoughts, ye fall again into the pleroma, and reach difference and sameness at the same time. Not your thinking, but your being, is distinctiveness. Therefore not after difference, ye think it, must ye strive; but after YOUR OWN BEING. At bottom, therefore, there is only one striving, namely, the striving after your own being. If ye had this striving ye would not need to know anything about the pleroma and its qualities, and yet would ye come to your right goal by virtue of your own being. Since, however, thought estrangeth from being, that knowledge must I teach you wherewith ye may be able to hold your thought in leash.

Poetic Bullshit for Today:

Of love...

Love is dellusion: it goes away the moment you take your pill.

Love is dismemberment: it's the loss of every body part except your heart.

Love is digression: it gets you out of your way which wouldn't get you anywhere anyways.

Love is disarray: it leaves everything out of place.

Love is disease: once it catches you, there's nothing you can do about it.

Love is disrespect: it never asks if you want anything.

Love is disharmony: it's trying to find order in chaos.

Love is a deathwish: it's desiring that which hurts the most.

Love is unreason: it makes your heart lonely and steals your mind away.

Love is intoxication: it poisons every vein.

Love is seduction: it's a trap you can't avoid.

Love is bittersweet: it's as good as the pain it brings.

Love is madness: it's setting sail to a distant land on a sinking vessel.

Love is suicide: it's taking up a knife against your attacker which can only hurt yourself.

All hail love. It is a scar we can't live without.

Assim falou Zaratustra:

Se diante deles, deitados no mesmo leito, surgisse Hefesto e com seus instrumentos lhes perguntasse: Que é que quereis, ó homens, ter um do outro?, e se, diante do seu embaraço, de novo lhes perguntasse: Porventura é isso que desejais, ficardes no mesmo lugar o mais possível um para o outro, de modo que nem de noite nem de dia vos separeis um do outro? Pois, se é isso que desejais, quero fundir-vos e forjar-vos numa mesma pessoa, de modo que de dois vos torneis um só e, enquanto viverdes, como uma só pessoa, possair viver ambos em comum, e depois que morrerdes, lá no Hades, em vez de dois ser um só, mortos os dois numa morte comum; mas vede se é isso o vosso amor, e se vos contentais se conseguirdes isso. Depois de ouvir essas palavras, sabemos que nem um só diria que não ou demonstraria querer outra coisa, mas simplesmente pensaria ter ouvido o que há muito estava desejando, sim, unir-se e confundir-se com o amado e de dois ficarem um só. O motivo disso é que nossa antiga natureza era assim, e nós éramos um todo; e, portanto, é ao desejo e procura do todo que se dá o nome de amor.