Portugal
l’Embouchure de l’Iberia
Portugal the Mouth Ditch of Iberia
J'ajouterai
(le dire ne console pas de ce qui reste à dire) que l'une des grandes leçons
que nous donne Emmanuel Lévinas, c'est que la philosophie - pour garder ce nom,
si sottement décrié - demande plus d’étude, plus de patience et plus de
recherche, en un mot une exigence plus séreuse qu'aucune autre activité de
savoir. Il faut se lever tôt pour cela, il faut veiller d'une vigilance qui
surveille la nuit et même ne se laisse pas fasciner par l'autre nuit. Il faut
enfin parler dangereusement et dangereusement garder le silence, tout en le
rompant. C'est pourquoi la philosophie et le philosophe, sans s'imposer, sont
ce qu'il y a de plus important, si nous savons rester auprès d'eux dans une
proximité studieuse qui ignore la renommée.
(Maurice
Blanchot)
À l'Indifférence
« Dans
la croix de la religion ni
le goût a utilisation,
parce que n'y a pas d’indifférence pour le prouver,
ni la volonté
avé l’exercice", une application,
"parce que n'y a pas volonté pour ne pas vouloir...
»
(Prêtre
António Vieira, Sermons, XII, §6, nº 185, pág.167)
Beaucoup moins à senti le vers et le verbe oser !
Et, beaucoup moins, l'utilisation d'une interjection…
Dunqüe, le moralisateur est l'esclavagiste
D’une simple liberté de ce si être ;
En étant la différence ou, la distance (comment vous
voulez),
Entre l'apathique et l'amnésique un point de vue,
Une question de termes, dans le sens trivial du voir.
Quiconque de ceux-ci (termes) implique une
prédisposition,
In et imposte, par des facteurs étrangers et, comme vous
pouvez observer,
Toute l'organisation est contraire et dépiste,
Le sens spirituel, créant lois comme raison d'être,
Au point d'être matériel la constitution comme nation...
À l'être ses concède les miettes des peurs,
de toute cette sujétion stupide dans lesquelles je
m'oublie,
Que j'existe, possède, affirme et je ne voulez pas parce
qui non !
Indifférence
est la roche de touche de la libération ;
Mais moi, apathique ou amnésique, suis par élémentaire
nécessité,
D'une survivre dans la rareté qui n'est plus de ce que ne
pas
Etre embêter par l'imposition de la volonté d’est les
autres.
(Le
Quotidien d’Yhonathan, novembre 1998)
«If Poverty be a Title to Poetry, I am
sure nobody can dispute mine. I own myself of the company of beggars(...) I
have a small Yearly salary for my Catches, and am welcome to a dinner there
whenever I please, which is more than most poets can say»
(The Beggar's Opera by
John Gay, Published: 1728)
«... in the Hindu Traditional
medicine a fairy tail, that what who permitted to put on the table a personal
problem of someone, was offered to a person psyquically unbalanced, for
meditation. They was sure that, from the
contemplation of the story, it was admitted to, the unbalanced person will be
conducted 
to a vision of the impasse nature that
he was living at this time and that way he was able to find out the possibility
of the resolution of his problem.» and the author proceeds to that conclusion «The fairy tails have no the pretension of to
describe the world like we normally assume
and even they don’t try to advise what anyone must do. If they did it, the seek
Hindu will be conducted to follow an imposed comportment pattern - and that will be not only a bad
therapeutic, but completely against therapeutic. The fairy tail is therapeutic
because the patient finds out by himself is own solution, by the contemplation
of what the story seems to have about himself and about the internal conflicts
that he has at this moment of his life.»
(A
free re-translation from Portuguese to English of a text of the book The
Uses of Enchantment by Bruno Bettelheim. This free translation and
responsibility belongs to Yochanan D’Affonseca)
In the affirmations and conclusions of
B. Bettelheim we get the follow stages: to put on the table a particular
problem; meditation and contemplation of the fairy tail story; to get a vision
of the nature; to foresee a possibility of a resolution without the pretension
of to describe the world like it is (seems to be for each one of us); never
ordain or even advise what each one must do; never imposed a comportment
pattern; each one of us must, that way, discover is own problem solution by the
contemplation of the inner conflicts.
(In
Diary of Yhonathan 1998)
N Treneglwys there is a certain shepherd's cot known
by the name of Twt y Cymrws because of the strange strife that occurred there.
There once lived there a man and his wife, and they had twins whom the woman
nursed tenderly. One day she was called away to the house of a neighbour at
some distance. She did not much like going and leaving her little ones all
alone in a solitary house, especially as she had heard tell of the good folk
haunting the neighbourhood.
Well, she
went and came back as soon as she could, but on her way back she was frightened
to see some old elves of the blue petticoat crossing her path though it was
midday. She rushed home, but found her two little ones in the cradle and
everything seemed as it was before.
But after
a time the good people began to suspect that something was wrong, for the twins
didn't grow at all.
The man
said: "They're not ours."
The woman
said: "Whose else should they be?"
And so
arose the great strife so that the neighbours named the cottage after it. It
made the woman very sad, so one evening she made up her mind to go and see the
Wise Man of Llanidloes, for he knew everything and would advise her what to do.
So she
went to Llanidloes and told the case to the Wise Man. Now there was soon to be
a harvest of rye and oats, so the Wise Man said to her, "When you are
getting dinner for the reapers, clear out the shell of a hen's egg and boil
some potage in it, and then take it to the door as if you meant it as a dinner
for the reapers. Then listen if the twins say anything. If you hear them
speaking of things beyond the understanding of children, go back and take them
up and throw them into the waters of Lake Elvyn. But if you don't hear anything
remarkable, do them no injury."
So when
the day of the reap carne the woman did all that the Wise Man ordered, and put
the eggshell on the fire and took it off and carried it to the door, and there
she stood and listened. Then she heard one of the children say to the other:
Acorn
before oak I knew,
An egg
before a hen,
But I
never heard of an eggshell brew
A dinner
for harvestmen.
So she
went back into the house, seized the children and threw them into the Llyn, and
the goblins in their blue trousers came and saved their dwarfs and the mother
had her own children back and so the great strife ended.
orsque Dieu s'est réuni dans l'assemblée des
Anges, Lucifer s'est présenté devant Lui, comme était habitude (Job 1:6,7). Dieu s'est dirigé à Lucifer et
à exclamer avec ça profond divin calme
et précision : «Je sais, Je sais... Tu as réussi ton intention, as atteint la
chute de mes fils Adam et Eva ainsi que de toute ma création ; mais, je
t’informe de qu'instantanément, dans moi, s'est formé un plan que tu ne pourras
pas gagner!»
Corrosif, Lucifer a enquêté
dans une tonique de fausse sujétion : «Quoi mon Seigneur ? ... S'est que
m'est fait connaître celui-là Votre intention...» Dieu à rétorquer soudain et fermement : «La Religion!» Du fond
de Lucifer ont résonné stridents éclats de rire et à coût, de ne pas pouvoir
contenir le rire, a répondu : «De celui-là déjà j'étais à l'attente, Ò mon
Dieu! Donc déjà j'ai tout projeté pour cela ce que j'appelle de 'La
Organisation'.»
La raison d'être de cette
anecdote - telle que m'a été présenté et expliquée -, se doit à la forme
esclavagiste et sanguinolente - à la méchanceté et à la vile exploitation de
l'organisation -, telle que sous la raison d'une prédication chrétienne(?) pour
l'expansion d'une foi et d'un salut, les Chrétiens se sont profitées pour
dominer l'Inde et, etc. ... sûrement existeront plus de celles-ci éparpillées
par reste du monde, étant donné que ce n'a pas été la religion Chrétienne la
seule action de cette forme ; celle-ci vient depuis de la nuit des temps des
religions - comme institutions - et des organisations, indépendamment d'être
religieuse ou non.
(Par Sri Govinda à Yhonathan
son disciple.)
La simplicité de la vie religieuse peut sérieusement être inhibée par le pur aspect de la dévotion, quand celle-ci se ceint à l'acceptation indubitable de quelconque enseignement formulé est lui de visage religieux, politique ou de tout autre champ de la connaissance, de l'attitude ou de l'activité humaine.
C'est de telle manière cette attitude mentale basée
sur un sens d'insécurité intérieure et sur une imperfection (même absence),
d'une individuelle expérience simple
religieuse - exotérique et ésotérique -, qu'elle c'est implicite de
suivre une autorité et, ou, une bible où se puisse ancrer. Nage peut être plus
néfaste pour manière tant exotérique qu'ésotérique, mais et au-dessus de tout,
pour an chemin d’entendement et d’évolution (réveiller) de conscience, pour et
à travers dialoguer avec âme, ceci est, communier avec le sang de la Terre
parce que l'âme est le sang, toute cette la génétique qui dans eux rend une
unité et, par tel - comme si tel était nécessaire pour notre accord -, égaux
dans les multiples aspects qui la société et la Vie, impliquent.
(In le
quotidien de João Reis da Fonseca)
FozIber
Portugal
the mouth ditch of Iberia, of the detritus, sewages and all kind of pollution
of our brothers – de nuestros hermanos -… and how we love them… how we love you
Castilla (?)! Fact historically assumed and consummated. We hope that Spanish
Castela people do not misunderstand us – and if they do, that’s normal -, but
Iberia is not only Spain and if the Hispanic decide to close the faucet of the
precious liquid – like is common under drought time -, the faucet of the
excrements will remain opened and Portugal become the mouth ditch of drought.
Mouth of the
foods “river”, of the technology, by the Orbe of the Devil has been given to
this mouth river the disgorge of the many intermediaries: because of the
non-production, the non-conditions always under the excuse of the high price of
the workers. However, we can guarantee you that this is not a work of the Devil
because: were do not exist there are anything… there are nothing… yes! We have
yet the big phenomena of the titles like Minister or speeches always ending with
a ‘ déja vue’… Is like the Latin proverb about the women: who knows one knows
all.
The same way was
at the Eden garden in which there was a river that gives origin to another four
rivers, at Portugal – this garden planted at the sea side, having also the
seven hills like the sacred Roma, surrounding the Capital: Lisbon –, we have also a river like that of the Eden
that has divided it himself into four others: the emigration river that expands
themselves into all the world: north, south east and west. The people says that
this is a work of Satan and for and against these, messes, prays and all kinds
of popular multimilenar ritualistics each day are multiplied shouting, begging,
imploring in an insalubrious Introits essentially to execrate politicians than
the Satan… Lucifer laughs because this is his garden and if it was not… who, in
the name of god, decide to put this people here?
The second river
– some special one (?) -, runs to northeast… flows into to all Europe: the
heavy drugs one. At this country, Satan is very complacent – he acts with the
blind justice and with the hands fully occupied: the balance and the measures…
pero…! la puñata, etc. – and He have conceded two ore more magnates that
assuming a some kind of christianism have been able to change golden into
silver… but at the Switzerland banks the mistake is golden kept… the costs,
someone have to eat it.
And the river of
the vehemence… yes! With so much at this country, newyties must exist. The
intellectualist river grows without identification (for instance: the
Galaico-Portuguese… the origin of the Portuguese so full of documents and
richness)… wuaka, wuaka, wuaka.
But here all is
very expensive and the cost is more than we can afford and the illiteracy is
our fourth river and I can guarantee you: is not an opera of the Satan because
the Lusitan mares get pregnant with the window.
Now, we shall
end with the Portuguese unusual word’ FOZ’:
the mouth of a river. And, about that,
there is a very special and old legislation – around five years old -, that
orders that Foz(es) belongs to the
public dominion: article 380, number 2 of the Civil Code.
2000 E.C.,
The Year of the Dragon
