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Poems

This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.

This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.

This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.

This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.

This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
This line of the poem has no meaning.
anton  Nov 2019
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anton Nov 2019
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in short being remains only a symbol of being. these symbols are interpreted by our loves and our repulsions
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even as is the relation between the beam of illumination that consciousness shines on things and things themselves. in the apprehension of quality, there is an attempt to escape our condition, to penetrate the being of things. we grasp quality only as an effect of things; their causes remain unknown. why are the above statements untrue? because the being of man is a requisite for the emergence of a thing as present. the being of man has ontological priority over the being of things for there can be no phenomena without him (which is to say, there can be no meaning without a meaning-field in which that meaning-being is situated. this "meaning-field" is a ground. or phenomena. the meaning of the manifest is revealed only in the context of a horizon. a background which includes what has been and what will be manifest.) to be is to be manifest in the light in the opening, which comes open when what is emerges from concealment (still, being manifests itself, and , at once, withdraws.) when one needs guidance from the world and looks to it to determine one's choices, one feels the world desolidify into an open field of possibilities. its reality disintegrates into nothingness. then, beings slip away. even one's own self hangs in suspense and one feels a very gentle bliss in which everything, including ourselves slips into indifference. then, not wanting to use this to do that, having no goals in mind, freed of the immediate concerns and ordinary anxieties that crowd around one, one is given over to wonder, wonder at the total disclosure of things in their unadorned 'thatness.'
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beings show themselves nakedly and unadornedly in their full (and usually hidden) strangeness as absolutely other than nothing. the present "this" is intelligible as the presence of something somewhere where, but for being, there would be nothing.
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one would like to say (but in honesty cannot) that all that matters are the relations that are constructed HERE. however, each of these images can only be understood by knowing the concerns that relate to it's being-as-meaning these include just the concerns that prompted the making of these images but also those that prompted the making of that of which it is an image. this double layer of concerns is the essence of what it means for an entity to be representational. what is the relation of this image to these two realms of concern? what is the relation of the one realm to the other? unless these two questions are unanswered the meaning of these images will not be disclosed what can we do to unveil these meanings, to bring their being out into the open. to do this, we must remember Yes REMEMBER that it is the absence of Being that allows this being to be HERE to be present where it is,
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nothing is the ground of being. accordingly, to disclose the meaning of this being we must allow nothing to be revealed as the open field which makes being possible. how is that possible? let us formulate the problem in other terms: to know the Being of these beings as such, we have to allow their "whatness-in-relation" to-the-whole-context-of-their-meaning to recede. to do so, is to lose what constitutes their meaning this, in a nutshell, is the problem of framing. how can we re-establish the limits that are severed by imposing a frame? doesn't all understanding involve framing? can we re-establish the ties that bind by an act of re-membering? what could be more troubling than the sheer, awesome PRESENTNESS of the phenomenon as simply THERE. without there being any reason for being THERE.
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these images are not simply the product of nature. we cannot trace their existence back to some necessary act or unconditioned ground. they are brought into being by the interrelation of all things. one must not mistakenly underestimate his own responsibility. for their creation in this respect, self-abnegating surrender is no virtue. what these things were before and what they are now are different matters each of which conceals the other. trying to grasp how they were understood then, in their relatedness to the spiritual universe of which they were a part, obscures their enduring and their present meaning. seeing them simply for what they are now in their present being, in their relation to our spiritual universe obscures their relation to the universe which produced them, and the historic meaning that lies at the heart of their being. we do not know Things in their ABSOLUTE APPALLING and APPEALING ******. we know only their meaning. everything we know, we know through language.
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THE VOICE OF FALSEHOOD SPEAKS: since things of the world are transitory to sink into them in an effort to find my place in them is to lose myself, one must slide across them or be disappointed. if we allow them to break in on us, they destroy us; we compromise lucidity for LOVE. this act of sliding is an analogy of consciousness which must not be rooted in things. it must free itself of its object. things support consciousness but must not be allowed to determine it. we must join and rejoin things in new relations. these evanescent relations become mere symbolic conjunctions whose lack of fixity is essential to our freedom. for it opens up a hole in being and turns the solid and the actual into a sticky, oozing muck across whose surface we must glide. why are these claims false? in the first place, because they underestimate the role that care has in making our world. secondly, because thinking never transcends history.
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all thinking belongs to history. accordingly, all thinking is a remembering of this history, originated, and owned by its history itself. remembering is a means of taking over this historical abode to which we belong, though it feels strange because we feel we are expelled from history by forgetting. (end of explanation) when we wander among these ruins the knowledge we gain is only of the meaning of the word "TEMPLE" but language dissembles.  it discloses meaning, while concealing the role it plays in that disclosure. language simultaneously discloses and conceals being. what is revealed is disclosed only partially. the force with which some present object makes itself present to us makes us oblivious to the whole environing presence which surrounds it. the cost of paying attention is a forgetting of that which escapes our present concern.
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love is violent passion that destroys the integrity of the world. love causes us to strive to preserve some part of the world; in attempting to blind its object to permanence love severes that objects ites to the whole.  still, there is no environment to destroy unless it has already been affirmed. love then reveals what it also conceals. even our violent rage which seeks to destroy its object depends upon its prior affirmation. violence is a counter violence against loves efforts to preserve its object. violence is therefore a forgetting of love, or its undoing. our relation to the world is, therefore, primordially one of care. things emerge as meaningful from a dark unrecognizable source to which they subsequently return. man is aware of this dark source as a boundary of understanding. in emerging from darkness into light, phenomena come into meaningful presence. these being are familiar to man but are not created by man. he does not own them. he listens in on their secrets. our co-presence with things is a gift. its giveness elicits wonder. nihilism is the idea that beings appear in space i.e. in nothing and so are self-standing i.e. stand in and by themselves in this empty, PRESENT moment, or in an otherwise empty physical space. beings do not appear in space, they have PLACE and that place is not empty but filled with meaning.
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THE VOICE OF DOUBT SPEAKS: what you seek is already near. no matter where you are you are always in essentially the same place (in language); you are no closer in the foreign land to which you have journeyed than you were at home. (moreover, thinking must take place in its own element if it is to become elemental . nearness keeps what is immediately present at a distance it reserves them for wonder.) you left home because of your inability to recognize what you sought after THERE. you will not recognize it HERE for what you are looking for is familiar. because it seemed far off when it was really near, you have journeyed far. you must learn to recognize it in what is near. THE VOICE OF DOUBT IS SUBMERGED IN ANOTHER STRONGER VOICE. beings seek to disclose themselves, to emerge from the darkness of inscrutability into the light that comes from the heavens. what casts light on things is their names. things occur to us as they are only when they are named. nature occurs to us as nature only in the light of understanding only by being named what it is. the light the name casts on an object is a union of mind and nature the union of nature as such and of mind as such is a precondition of understanding (vision belongs to the globe of light. any point on this globe is a radiant image that discloses its object partially from a single perspective.) because the mind can only know things as they appear to us (and not as they in themselves) we know only through meanings and names. language makes things intelligible. nothing can be spoken about unless it is already intelligible. therefore, all articulation is either creative  or is merely rearticulation. speaking either creates a world or repeats another discourse, that is utters a speech that being redundant is a platitude. LANGUAGE CREATES THE WORLD. IN THE BEGINNING WAS THE WORLD. the world and the word are originally a unity. our belief in the distinctness of names and things dissimulates this original unity. a word fits a thing because the thing is a 'word-thing' or a 'meaning - thing' the' transcendental meaning dwells in the phenomenal.
strangeThoughts Jun 2016
What is the meaning of life? The meaning of life is to embrace the past, respect history, but not to dwell within it. The meaning of life is to be the best you can be, do the best you can do, at whatever inspires you. The meaning of life is to be constantly searching for yours. The meaning of "Life" is: "The condition that distinguishes animals and plants from inorganic matter, including the capacity for growth, reproduction, functional activity, and continual change preceding death." Is there a meaning to life? What is the meaning of life? What does "what is the meaning of life," mean? Are we truly able to simplify something so awesomely complex into a solitary "meaning" that we, as a species, as a planet, as a life force, life, could begin to comprehend? What is the meaning of life? Do you know that feeling when you return to the house you grew up in? Bittersweet; the taste of youth tainted by years passed. It aches me though I cannot feel. I fear the meaning of life is never to be known, and by embracing the mysterious serendipity which is our brief, some may say meaningless, existence, we can begin to understand cause for livelihood and mortality. One may liken the existence of life to a myriad of drops flowing through a canal. Over time, the canal's shape will be gently carved by erosion. No singular drop is to blame for these changes, however the steady, unshakeable determination of the ever flowing stream breaks down the canal, as a singular entity. Is this the meaning of life? What is the meaning of life?