The Inner Freedom

Among the realities that surround us there are some that we can dispose of and others that are beyond our power and will. Ours are views, impulses, desires, affections and everything that represents our own activity. Besides our will are the body, the fame, the leader’s force and everything is not specific us.

aaabbbThose that depend on us are free by their essence and nature, and they cannot be  stopped or hindered by any obstacle. Those over which we have no power are weak, hesitant and at the will of others.

So, if you believe them free which by their nature are subject, if you consider them your own ones that are foreign to you, then you will stumble in front of obstacles, will be angry and protest against your life and people.

On the contrary, if you consider yours only those that belog to you and as strangers to you those outside you, then no one will ever be able to force you, nobody and nothing will stop you, will no longer have to protest against anyone, won’t do anything against your will, won’t have enemies and taken down by what is harmful.

So if you are pursuing important goals, you must remember that you don’t have to depend on them, being driven by enthusiasm; it is necessary to leave certain things, and from others you must abstain.


Remember that satisfying your desire means stopping it, but abstinence from statisfaction is a way of not meeting other desires. So try to just want what you need, but in moderation, and reject what must be rejected, by doing them in a state of discretion and self-control.

The master is the one who has power over the desired and undesirable thigs by someone, because he can produce and prevent them. Therefore, one who wants to be independent mustn’t want or reject things that are in the power of others. If anyone doesn’t do that, surly will become a slave.

Epictetus, Enchiridon






When the snow falls…

During the times brokes out

Pain for dead souls,

Although… these are past events !


When the snow falls…

Again, love that disappeared

Awakens lonly poets,

Although… these are past events !


When the snow falls…

 As on an unknown shore…

Again, I think she’s beautiful,

Although… these are past events !

George Bacovia, Memento

translated from Romanian by Marcel Rus

The Sense of Justice

There is within the souls of man an innate principle of justice and virtue on the basis of which, against our own convictions, we judge our actions and others as good or bad, and this principle is consciousness…

joel-rea If this were the subject here, I would try to show how the first voices of consciousness appear from the heart of man, and how from the feeling of love and hatred are born the notion of good and bad.

I would like to show that justice and kidness are not just abstract words, pure moral creations made by thought, but true feelings of the soul enlightened by rationality, that they are an orderly progression of our primary feelings.

I would like to show that only by rationality, independent of consciousness, it is not possible to establish any natural law, and that the entire natural right is just a chimera if it is not based on a natural necessity of the human soul.

Even the precept of behaving towards one another in the way we want from the other to behave towards us is based on consciousness and sentiment. Someone may ask where is the exact reason to behave as if he were another, knowing that he would not, morally, ever be in this case; and if he follows this principle, will this cause others to do the same ?


The villain makes profit from his own injustice and the honor of right man, and it’s easy for him that everyone is honest, excepting him. This agreement, whatever it is said, is not very advantageous for the right people. If I were him, it means that in order not to feel pain, I don’t want him to feel pain. I’m interested in him for love for me, and the basis of the precept is in the nature itself, which inspires me the desire of my well-being anywhere i would be.

Hence, it results that is not true that the laws of human nature would be based only on rationality, having a safer and more solid base. Love for people, coming from self-love, is the principle of human justice.

J. J. Rousseau, Emil, or On Education

Only in Silence…


To sink myself in silence

As in a deep and warm water,

Swimming in it to purify me

From the slag of the lie.


To clean the mirror of reality

Of the ungrateful dust deposited on it by oblivion,

To see through it

The clear and undistorted things.


Only in silence,

Looking in the mirror of reality

I feel the things as they are,

Thus they aren’t distorted

By hearing or seeing.

Mircea M. Pop, Doar in tăcere

translated from Romanian by Marcel Rus

The Absurd of Idealism

A more careful reading of the novel Don Quixote by Miguel de Cervantes shows us that unlike Sancho Panza, who is obsessed with the idea of enrichment, Don Quixote is obsessed with the idea that the order of the world should be grounde on: social justice and elimination of the oppression.

don q 1 “I came to the world to remove the injustice”, always says Don Quixote, for who the true purpose of life is not his own fame, but the benefits that his actions may cause.

And, through so many deprivation, suffering and humiliation, he continues to fight and suffer for the others, to distroy evil and to triumph truth and righteousness.

The character of Don Quixote is built up of a sums of moral values, showing all the time generosity, courage, renunciation, soul purity, disinterest, stoicism, tendency to action and, in general, the ideal to achieve himself in good and beautiful. In this regard, Don Quixote is one of the most beautiful characters that the Renaissance literature had created.

On the other hand, the hero misses these nobile ideals, as shown in the episode of the battle against the windmills, as well as from the other subsequent episodes, mainly for three reasons: he doesn’t fit his deeds into true necessities, doesn’t know how to pursue his intentions according to his real possibilities and the ideals he wants to implement don’t correspond to the concrete circumstances.

But Cervantes emphasizes the hero’s ensemble of moral virtues because in his conception what serves the moral and social progress of mankind is precisely these virtues. Cervantes’s humanist cultural attitude manifests itself particularly in those hero’s speeches, whose eloquence then proceeds with a perfect clarity of logic and purity of expresion.


In the novel is also presented the general decline of Spain, a decline that is severely judged. The leaders of Spain, about whom Sancho says “he doesn’t give a damn about them”, just think of stealing and spending the wealth of the country. Instead of any virtues they display their arrogance, forgetting that the true nobility is based on virtue; the noble rank is inherited, but virtue is conquered.

Neither the other stancheon of the Spanish state, the Church, is forgiven. The priests of that time were said to be small in their hearts, that they only think about food and urge the rich to be hunks.

Finally, Cervantes’s true democratism is in the attention he pays to the characters of the people, very numoerous and varied, objectively presented, defective, but in who beautiful moral attributes predominate.

from Cristina Ionescu, Renasterea in Spania

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Flutes play in vain

In these pagan days –

Aspirants were lost in wind,

Nothing remains…


In wind and oblivion still stand,

With hostile days, ruling –

Anybody, whoever lived,

Nothing remains…

George Bacovia, Gaudeamus

translated from Romanian by Marcel Rus

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Eternal Recommencing

In religion as in magic periodicity means, above all, the endless use of a mythical time brought again to the present day. All rituals have the property of happening now, at this moment. The time that saw the event, repeated or commented on by some ritual, is made present, “represented”, if we can say so, no matter how old in time it is imagined.

clepsidra The sufferings of Crist, his death and resurrection are not just commemorated during the religious service in the Holy Week, but they are actually happening, then, in front of the eyes of believers.

And a true Christian must feel contemporary with those transhistorical events because, repeating themselves, theophane time becomes present to him.

The beliefs in a cyclical time, in an eternal return, in dsstroying the Universe and humanity as the preface of a new Universe and a new  “regenerated” humanity, all these beliefs attest, fist of all, the faith and hope of a periodic regeneration of time elapsed, of history.

In fact, that cycle is a Big Year, to resume a very familiar term in Greek-Oriental terminology. The Big Year began with a Creation and ended with Chaos, that is, by a complete merger of all elements. What interests us here, above all, is the hope in a total regeneration of time, obvious hope in all myths and doctrines involving cosmic cycles.

We meet in man at all levels the same desire to suppress the profane time and to live in sacred time. Moreover, we are in front of a desire and an expectation to regenerate time in its totality, that is, to be able to live “humanely”, “historicaly” in eternity by transfiguring time in the eternal moment.

This nostalgia of eternity is similar to paradise nostalgia. The desire to live permanently and spontaneously in a sacred space corresponds to the desire to live forever in eternity, due to the repetition of the archetypal gestures.


The repetition of the archetypes highlights the paradoxical desire to achieve an ideal form (archetypal) in the very state of human existence, to find us in time without enduring the burden, that is, without suffering its irreversibility.

Such a desire cannot be interpreted as a “spiritualist” one, because the terrestrial existence with everything that it implies would be devalued to the benefit of the spirituality detached from the world. On the contrary, what we could call the nostalgia of eternity proves that man aspires to a concrete and believes that getting this paradise is possible here on the earth and now, at the present moment.

In this sense archaic myths and rituals about sacred space and time can be considered nostalgic memories of a terrestrial paradise and of some kind of  “experimental” eternity that man thinks he can get.

from Mircea Eliade, Tratat de istoria religiilor


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