I identify myself, if I’m really forced to do so, with that which passes. I identify with the clouds crossing the sky, with the seasons which go, but don’t come, with the birds which fly through the air but leave no trace, with the wild flowers which open up in the fields and in sympathy for them, I fear the deathly hand of a passerby or the hungry mouth of an animal; I identify with those who have the same eye for the infinite beauty of life and its inexorable decay; with those who, notwithstanding the noise all around us, know that they are alone; I identify myself with those who know how to experience a world which makes no sense and who, in spite of this, try to give a sense to everything they think, say or do.

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Ever since I was a boy, and I can’t say why, I have never felt the need of the supernatural, nor of anything associated with the transcendental. Now, as then, at every moment of my existence, I immerse myself in the infinite wealth of the natural world embracing me, and I embrace it in turn and feel that I am its legitimate child. My fantasy, in this strange universe, roves from spinning quarks to star clusters; I feel at ease both in the micro as well as the macro; my “ego”, like a concertina, expands and contracts in the immensity of the real, and it feels very much at ease in such an immense space of cycles and gravitational fields.

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Not my dogmas, my dear Rossi, which I don’t think are dogmas, but my belief. It’s that simple. I have always nurtured my belief with concrete matters. This total and heartfelt embrace with the universe of phenomena has shaped my belief, my vision of things and of the world, and lastly my imperatives and my philosophy.

In my opinion, a philosophy which doesn’t have the ultimate particles of the materials of which we are composed as its starting point is not philosophy, but philosophical vulgarity. First the particles, and then the philosophy. In other words, we need to have facts as our starting point, to know the facts, to live them, the facts that have made us what we are. Only once we know the facts, my dear Rossi, only then can you think what you want, imagine yourself what you want and even desire other worlds if ours is too small for you. What is important, though, is that these are your ideas and not the ideas of others. Other people’s ideas, even when well formulated, are not yours. Only by creating one’s own philosophy does man really become a philosopher. There is no other way. Only by the sweat of our own brow do we merit this incomparable freedom of thought.

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When we want to get the heart of things, my dear Rossi, we realise that all of us, some more, some less, are groping in the depths of darkness. When we think, when we speak of metaphysics, of things which go further than the physical, phenomenal, when we exceed certain limits of our cognitive horizons, the solar system, our galaxy, when we venture ourselves into the open universe, even further back than the Big Bang; when we start to speak about quarks, strings, dark matter, light dark matter, wimps, and when we ask ourselves what comes after death, thus overstepping our cognitive horizons, then, my dear friend, all of this talk becomes personal, personal, and nothing but personal. Nobody, not priests, shamans, gurus, gods, scientists, saints, philosophers, magicians, popes, prophets, poets, nobody, not even the King of the Immense, Einstein, nor the King of the Microscopic, Bohr, absolutely nobody knows what they are talking about. Everybody, at this level of thought, is alone, left to believe what they want, because, in these remote places, impenetrable and obscure, thought cannot be anything other than personal. Inter-subjectivity, in these fields of our minds, does not exist. If somebody wanted to formulate a “credo” on the subject of this world, immersed in twilight and a sense of immensity, they should have the humbleness to do it for themselves, because such a “credo” can no longer be seen as a matter of exchange.

See Ha un senso la vita?

 

Translated from the Italian by Joy Elizabeth Avery. Tel: 015.703954; Email: joyelizabethavery@tiscali.it

 

 

God is not salvation

Religion is not salvation

God and religion are not salvation

God and religion are slavery

Slavery of the mind and slavery of the body

 

God is not love

God is not understanding

God is misery

God is bloodshed

God is misery and bloodshed

 

God is not a dream

God is not a joy

God is a nightmare and much sadness

God is an endless mockery

A deadly invention against life and humanity

 

To all of you

Fools of the earth

If you don’t have any better idea

To live your lives:

Then have fun!

 

 

Dio: un’invenzione mortale

Dio non è salvezza

La religione non è salvezza

Dio e la religione non sono salvezza

Dio e la religione sono schiavitù

Schiavitù della mente e schiavitù del corpo

 

Dio non è amore

Dio non è comprensione

Dio è miseria

Dio è spargimento di sangue

Dio è miseria e spargimento di sangue

 

Dio non è un sogno

Dio non è una gioia

Dio è un incubo e tanta tristezza

Dio è una bestialità infinita

Un’invenzione mortale contro la vita e gli umani

 

A tutti voi

Sciocchi della terra

Se non avete un’idea migliore

Per vivere la vostra vita:

Allora buon divertimento!

 

 

(or, as an alternative, the reality for what it is, not as you want it to be)

 

You are born and you don’t know why you are born

You are here and you don’t know why you are here

You grow up and you don’t know why do you grow up

You live and you don’t know why do you live

You become conscious, if ever you become conscious,

Of what you feel, what you do and where do you live

But this doesn’t allow you to say:

 

“I know!

I know why I am here

I know how things are

Because I know the source”;

 

Conscious, impotent, fatherless

Blind but with wide open eyes

Keep treading risolute rebellious and ready

Your dangerous piece of road:

 

You know!

You know all too well

It’s cristall clear:

Tomorrow you’ll be no more!

 

L’abc dell’esistenza

(Ovvero la realtà per com’è e non per come si vuole che sia)

 

Nasci e non sai perché nasci

Sei qui e non sai perché sei qui

Cresci e non sai perché cresci

Vivi e non sai perché vivi

Diventi consapevole, se mai diventi consapevole,

Di ciò che senti, di ciò che fai e dove vivi

Ma questo non ti permette di dire:

 

“Io so!

So perché sono qui

So come stanno le cose

Perché conosco la fonte”;

 

Cosciente, impotente, orfano

Cieco ma con gli occhi spalancati

Percorri deciso ribelle e pronto

Il tuo pericoloso pezzo di strada;

 

Lo sai!

Lo sai fin troppo bene

È tutto chiarissimo

Domani non ci sarai più!

 

 

 

 

In other words, what would the universe be like if there were no human beings? It would not have a name, no attributes; it would not make any sense. It would be as it is. What does that mean? It means just that, nameless. All the mountains, plains, animals, plants, seas, planets, stars, galaxies, empty spaces, quasars, black holes, etc. etc. and all of the thousands of other names which we have given to its various parts, these are all products of our imaginations, they are our inventions, only names, nothing more.

What does this mean? It means that all of the descriptions, definitions, ideas and representations which we have made for ourselves of the world, are only “ours”, including the definition that the world “is as it is”. We are the ones who describe the world and not the other way round. We are the ones who have an idea of the world, and not the other way round. We are the ones who are prisoners inside the world! Our vision is subjective and has nothing to do with whether it corresponds to reality or not. It is subjective, end of story. Realism, any type of realism, in this case, is always and in any case subjective realism, human, as we observe things.

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With its unmistakable identity, violence is both the essence and origin of politics. It is the proclivity of despots, those in power, to use violence towards those without power. It’s no good pulling the wool over our eyes telling lies to ourselves, we all know very well how things really are, we know that true violence is what the people in power have in their hands. And all the other types of violence have their roots in this fact.

The history of mankind has always borne the hallmarks of violence, starting with the first head of a tribe, through the Pharaohs of Egypt, right up to the current American president, Barack Obama. It is only the methods of governance that have changed, not the contents. The rich and powerful of the past subjugated the weak and poor, and today’s rich and powerful subjugate the weak and poor today. This has always been the case, and continues to be so in the present.

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In front of such a perspective/design, what the believer, the agnostic and the atheist have to say? Give your reply, if you would like to, after having read the post, thank you.

We should think of our species and many others as being in perpetual danger of extinction. This theory is expounded by Dana Desonie in her book “Cosmic Collisions”. She continues that, in July 1994, we were witness to the collision of more than 20 fragments of approximately one kilometre diameter from the comet Shoemaker-Levy 9 with the surface of Jupiter, and that the most important thing which Shoemaker-Levy 9 taught us is that cosmic collisions are not phenomena which only took place in the past, but that they are events which could happen in a human lifetime, and that contemporary science should take this into consideration.

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Firstly, we must ask ourselves, ignoring for a moment the question of believer or atheist, what is physicalism and what does it mean to be a physicalist. It actually means many things, and in my case, at least four.

The first instance, and the one which revolutionised my existence, I owe to my Uncle Carlo. It was a winterís evening. It was cold outside, gusts of wind could be heard and rain mixed with hail was rattling on the roof. Uncle Carlo and I were sitting silently in the warm near the hearth. Suddenly, my uncle confronted me with the question:

Do you know that you’re actually richer than me?

That’s not true, Uncle, I answered immediately, as if I had been expecting this question all my life, you’re richer than I am. And that was the truth.

I’m not talking about material things, money, houses, land, animals, he replied dolefully, and yet with a force which sounded almost like disgust, I mean wealth in terms of age, youth, of life. You’re still a boy, I’m getting on, you’ve still got many years ahead of you, but I’ve only got a few left, do you understand?

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