The Void, of which it cannot be said that it is or is not, nor that it has consciousness or has none, while it denies absoluteness to any experiential value (alike to being and to consciousness) cannot be identified. And that is the doctrine of not-self (anatta) as I see it in one aspect at present. This voidness cannot be “is-ed” and so introduced into the worldly scheme, except as the denial of absoluteness of all particular values. It has no more effect on ordinary life than the theory of relativity. But just as that theory completely alters calculation of enormous speeds, so, as I see it, this void-element completely alters calculations of extraordinary situations, of death (as killing, suicide or the partner of old age). N.T

Tuesday, March 25, 2014

My attempt to break off all contact with things


But my self-imposed exile from life's actions and objectives and my attempt to break off all contact with things led precisely to what I tried to escape. I didn't want to feel life or to touch anything real, for the experience of my temperament in contact with the world had taught me that the sensation of life was always painful to me. But in isolating myself to avoid that contact, I exacerbated my already overwrought sensibility. If it were possible to cut off completely all contact with things, than my sensibility would pose no problem. But this total isolation cannot be achieved. However little I do, I still breathe; however little I act, I still move. And so, having exacerbated my sensibility through isolation, I found that the tiniest things, which even for me had been perfectly innocuous, began to wrack me like catastrophes. I chose the wrong method of escape. I fled via an uncomfortable and roundabout route to end up at the same place I'd started from, with the fatigue of my journey added to the horror of living there.

Pessoa
The Book of Disquiet
translation: Richard Zenith
p. 380

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