doom-drone-death :: Something smarter than us is going to emerge


node:	doom-drone-death
template:	3
parent:	Zornica
owner:	al-caid
viewed by:
created:	29.07.2009 - 12:17:29
updated:	26.05.2013 - 09:48:45

cwbe coordinatez:
4684483
4833130

ABSOLUT
KYBERIA

permissions
you:	r,
system:	moderated
net:	yes

orvaq	0
andread	0
kata mach	0
hargi	0

Doom metal is a form of heavy metal music that emerged as a recognized sub-genre during the first half of the 1980s. Generally, doom metal features very slow tempos, low-tuned guitars and a much "denser" or "heavier" sound than other metal genres.

Drone Metal is a form of extreme down-tempo metal, commonly referred to as "Drone-Doom", in which artists play generally overdriven guitars at very low tempos (often between Largo and Larghissimo) with minor, minimalistic progressions.

Death metal is an extreme subgenre of metal. It typically employs fast tempos, heavily distorted guitars, deep growling vocals, morbid lyrics, blast beat drumming, and complex song structures with multiple tempo changes.

Aeternam
Amorphis
Arch Enemy
Barren Earth
Before The Dawn
Be'lakor
Black Sun Aeon
Dark Tranquillity
Daylight Dies
Elegeion
Flametal
Fleshgod Apocalypse
Ghost Brigade
Insomnium
Katatonia
Mors Principium Est
Neaera
November's Doom
October Tide
Omega Massif
Orphaned Land
Soilwork
Sunn O)))
Swallow the Sun
Teeth of Lions Rule the Divine
The Agonist
Tiamat

Cicero - On Fate
F.Nietzsche - Antichrist
Han Shan
L.Klima - Sentence
Marcus Aurelius - Meditations
M.de Montaigne - Essays
N.Machiavelli - Discorsi
Platon - Phaedrus
R.Bonney - Jihad

046844830483313007648869

And all the time we've struggled for
Without a reason or way out
All the grounds we've based our fight on
No one remembers anymore why

And all the blame that has gone into
To run in circles, stand fast still
And all the hatred we've poured into
To fill the trench between us

No more tears from me
These rivers run dry
No more fear in me
This heart's stone inside

And as the shadows give way to light
Grow and thrive
Every day must lose to night
Fade and die

And all the time we spent together
United as one on the same side
And despite the chink in the armour
We fought a good fight, we had our time

And its a shame we let all precious
Gather rust, brittle and decay
Shame we had to kill all the graceful
To grasp what we really had there

zo Shadows of the Dying Sun (2014)

046844830483313007190202

And then from the mountains
To the river of Acheron
Maybe one day they will meet again
Like friends once departed

At first light they will leap, leaving light behind
And where they will end, they will need no sun as a guide
At moon-time they will flow to the worlds below
To the meadows of asphodel

Farewell my only friend, this night will be our last
Tonight we drink from Lethe and lose our past

Farewell my only friend, this night will be our last
Tonight we drink from Lethe and lose our past
These body erasing waters, minds and souls are splitting
When human beings have finished, they're just beginning

But if we live in Elysium, i pray we do
Then we all shall prosper, hand in hand
To be among the chosen, only few
When we get the call from the gods, then we must go

from ...and Death Said Live (2012)

046844830483313007184420

046844830483313007006831

In the times of Middle-Age
The Holy War began between
Crusaders and the Sarasins in Jerusalem
The sound of swords is roaring
The smell of blood is invading
War has begun under the name of thy creator

Servants of those speechless gods
In which of these books lies the verity ?
The mysteries of the cosmic pungency ?
Thou corrupt the people, satisfy your vanity
Controlling the unheeding and reckless majority

Beheading disciples of Isa
Destroying the sons of messiah
Erasing disciples of Allah
Invading the Holy Land

Filled with pride and boldness
The holy warrior will kill
The voice of God is gracing him with hatred
Descendants of our race
Remember our statement :
God is a creation intended to oblivion

Defenders of Jerusalem
Witness the error of man
Behold! The tyrant has come
Burn the name of God, once and for all

from Moongod (2012)

046844830483313006748226

Countless times below me
Rivers rose and fell
Ageless stones eroding out
Across the endless swell

Songs to pave the seasons
Wounds to follow birth
Cries to carry through the night
Wombs to feed the earth

Countless skies above me
Each unlike the next
Lines of more than moon and sun
Glimpses of a text

Countless hands have sought me
Reaching out in vain
Permanence observes without
Compassion or disdain

Flames to greet the harvest
Storms to face in awe
Winds to weave through every wood
Walls to dull the road

Purpose lost to frailty
Craning blades of grass
Strength and weakness on and on
All that is will pass

Countless hands have sought me
Reaching out in vain
Permanence observes without
Compassion or disdain

Flames to greet the harvest
Storms to face in awe
Winds to weave through every wood
Walls to dull the road

Countless waves around me
Strong until the last
Leaning into dimming dreams
All that was has passed

from Stone's Reach (2009)

046844830483313006254854

The last leaf has fallen
And the soil has turned cold
Wind whispers warnings
Death follows the approaching storm
The last pair of wings
Has fled these lands
Guided by the cold white light
Frozen rain falls
Freezing stream in my veins
The sorrow of my heart
Burden unseen
Is this winter within me
The first veil of frost
Thin ice that calms the waters
Tranquility was brought by the passing fall
The first snow has fallen
Dark woods stand silent and tall
Set on fire by the northern lights

from Deathstar Rising (2011)

046844830483313006254840

Shut it all down
The facts and the memories I have been running around inside on this borrowed time The medical poison
It stabilizes and drags me back
Though it is against my will

Locked inside
This suite of flesh and blood Stranded on clean sheets forever With the parasites in my veins

I can hear your cries
I can feel your breath to the end
You have been visiting me for so long now

Erase the map of the past
I am fighting with my heart as an enemy
Falling through a black hole for eternity
Caught in an endless sleep with this hollow dreams
Capture the light and pour it over me
A benefactor forbidden to all humanity
Bring me a trail and please let me feel pain

Turn to the next page
Ease your depression
You will find it better when I'm gone This will lead you insane

I can hear your cries
I can feel your breath to the end
You have been visiting me for so long now

from A Thin Shell (2010)

046844830483313006254805

from Routa (2010)

046844830483313006254778

The dark host where green stands tall
The emotion of Summer fades
Conscience versus consequence
With a pure possession of fall

This is the law, the law of the land
Where Angels earn their keep
The dark light, the dark light curse
We cheated our way to midnight

Enjoy the season before Winter arrives
And bitter cold kills vibrant life
We await our ghost, and it will bring pain
I hope you enjoy your fall

This is the law, the law of the land
Where Angels earn their keep
The dark light, the dark light curse
We cheated our way to midnight

Black is the soul of a dying sun, just before aphotic calm
The moment the darkness arrives, be strong and be bold

Remember the day, you said “forever?”
It’s so unclear exactly what you meant

Cloud cover erased the sunlight
It’s much too late to wish for day
No one’s listening to empty prayers
Autumn’s spirit gathers our hearts

Here we are in the absence of light
Where the night’s chill touches our skin
This is the time where nothing matters
When clouds cover in nightly shade
Where are the friends who promised loyalty?
I never realized how wonderful it was
I look back on that day of promise
And now I understand “Forever.”

Black is the soul of a dying sun, just before aphotic calm
The moment the darkness arrives, be strong and be bold

from Aphotic (2011)

046844830483313006192772

I could hold that hand no more
I turned away and tried to swim back to the shore
To let go of joy and fear
Forsaking all that will melt down to tears
Forever shifting place and time
Caught in delusion
This dream is only mine
Released from
All sorrow
You bring tonight
Reflecting
A sunrise
As I close my eyes
In the distance for evermore
Swimming miles and miles to never reach the shore
Last flicker of reality
All I can portray is only real to me
Released from
All sorrow
You bring tonight
Reflecting
A sunrise
As I close my eyes
Drifting with
True wonders
To never touch the ground
Merge sorrow
With beauty
As I close my eyes
Another truth
A different sun
No infinity could be the only one
So I embrace
The other side
And it hits me with sunlight
And shatters the space
Purpose and time
Rejoice this night
Is shifting worlds
A thousand suns
No one can share this end of time

from Curse of the Red River (2010)

046844830483313006192763

Beneath a silent stone
In cold caress of the earth
Where timeless sleep reigns
Where world is but a distant toll

No stars shine, no moon roams
No sun broods, no winds blow
No tunes chime amidst the bones
No prayers for the devil’s own

Night falls and dawn breaks again
Autumns and winters slowly pass
And all these earthly tremors
But a remembrance for me

Mine is this forgotten song
Buried deep and heard no more
Mine is this unhallowed sleep
Deathless wait under the trees

All the years in vain I fought
All my deeds have gone to nought
Unsung is the tale of mine
Mislaid till the end of time

Hidden deep under the vale of moon
Entombed beneath the white flowers of death

Only the frail words
Written in the stone
Retell my name anymore

Only the frail words
Written in the stone
Recall my days anymore

from One for Sorrow (2011)

046844830483313006192733

So, lowly criminal,
please tell me, how do you plead?
Now, honorable judges, ladies, gentlemen of the jury, please allow me to present my case...
Ha! What case can you possibly present
to rip a man from his family, faith, and friends? Defense?

Listen before you convict, you see, I never did intend to ruin anything!
Intent is a guilty conscience's white flag against pride,
so I find you guilty of the crimes.
I know, although i don't believe
it's not only my afterlife I bereave.
Appeals will be denied!

The line of duty calls for enforcement of laws, so you're our property now.
Intelligence has failed you somehow.

Oh, what a shame you play this game!

Through senses, what can we explain?
Not joy, not guilt, not pain.
Is love the same?
This senseless argument in vain erodes my sense of shame.
Who's to blame?
Thank you, Pain! (for crippling my body)
God bless Suffering!
Thank you, Pain! (for freeing my brain)
For preventing me from returning to the source again.

So it shall be!
Now do you see the error of your ways?
Of Rats and Men you speak, standing up tall but you are weak.
A smiling thief.

We are all murderers, you see,
but you let taboo human chemistry blind your needs.
Live is greed!
Logic won't concede.
THink about the statistics you feed.
Think before you plead.

Through senses, what can we explain?
Not joy, not fear, not pain.
Is love the same?
This reckless argument in vain erodes my sense of shame.
Who's to blame?

from Lullabies for the Dormant Mind (2009)

046844830483313006192725

Sharpening blades in dreams of terror
Your fury is what you are
Increasing lust of a living hate
Again an again in a physical pain

Her profanation's ready
The sacrifice is on it's way
The resonating screams arise
Until she dies, in her own blood
She's drowning down
(You) Can't escape from your own nature
Forever's who you are!

Drain all her will to resist without any respect
The scars you've done will be impressed like a mark on her back
A desecration's coming
The eyes you've never seen are closed
The sound of her breath drifts away
Forever gone

Burn!
Forever burn
All her dreams
She feels lost and facing the insanity
We're lost in this pain
Her whisper is fading away
Destiny won't forgive
(Won't) forgive the one who lead to the unmerciful fate!

Pray all your gods to be saved
You can not liberate
Your wicked soul from the dread of a tragical fate
Our inquisition is coming to punish your life
The sound of her scream makes you mad
The sin is done

Stalking preys with frantic sadism
Your evil's satisfied
Incoming will to devastate
Again an again in a critical haze

The snow white skin is burning
Impurity for all to see
Her shattered body is on the ground
Until she dies, In her own blood
She's drowning down
(You) Can't escape from your own nature
Forever's who you are!

Forever burn
All her dreams
She feels lost and facing the insanity
We're lost in this pain
Her whisper is fading away
Destiny won't forgive
(Won't) forgive the one who lead to the unmerciful fate!

For this crime you'll be trapped in our cage
And again you'll be slave to the rage
We will impose the sentence of your death
For your demise
While you beg for a mercy denied
We'll be deaf and our purification will be blind
This violation will condemn to die.

from Agony (2011)

046844830483313005671791

Would you believe this
Do you even have time for me
There is something I want to say
But the question is, do I ever dare to ask
Disable the mire of our souls
Who do we think we are
Who do we think we are

I'm praying for that day to come
I'm praying for a sunrise
The great awakening
And I'm praying for you to come

How much does it cost
What are the losses
Give me the files of our sins and I will erase them
Neutralize everything that got in your way
You got lost in the loop
You got lost in the loop

I'm praying for that day to come
I'm praying for a sunrise
The great awakening
And I'm praying for you to come

The last day of our great creator

from Isolation Songs (2009)

046844830483313005671780

Wisdom grows under the shadows of age
Witcher brews,behind the Elder's rage
Maddness reigns when the moon is round
Queen of pain, evil abounds
Just a little girl, now 300 years reborn
Spit out of hell and into the woods, she's gone

from The Elder (2005)

046844830483313004875601

"To hold Arrakis," the Duke said, "one is faced with decisions that may cost one his self-respect." He pointed out the window to the Atreides green and black banner hanging limply from a staff at the edge of the landing field. "That honorable banner could come to mean many evil things."
http://www.wired.com/dangerroom

An ISAF [International Security Assistance Force] patrol was traveling through a city at a high rate of speed, driving down the center to force traffic off the road. Several pedestrians and other vehicles were pushed out of the way. A vehicle approached from the side into the traffic circle. The gunner fired a pen flare at it, which entered the vehicle and caught the interior on fire. As the ISAF patrol sped away, Afghans crowded around the car. How many insurgents did the patrol make that day?

046844830483313004863240

I stand on different lines
And dance on twisted knives
And if I fall the fall
You will not see me crawl

The gravitation's fading
Who the hell am I?
The muddy waves of chaos
They take me in and rise

Let it come down
Let the tempest come
"It will be rain tonight"
Let the tempest come

These wounds won't kill me
They'll make me grow inside
I will try to use them
And wear my scars with pride

Fear, failure, hurt, wrath
Won't take my lust for life
Solace, love, courage, grip
Will make me survive

from Let The Tempest Come (2006)

046844830483313004863238

http://www.archive.org/stream/treatisescicero00ciceuoft/treatisescicero00ciceuoft.txt

046844830483313004861676

Sudden implosion of silenced emotions
Buried beneath a scarred heart for too long
Delusions of hope fading away
Dying like leaves on frozen soil

My apocalypse is near
I can feel the end...coming near

Neglecting existence repulse and repent
An endless journey into the morbid
Whispering voices distorting all senses
Buried beneath a scarred heart for too long

My apocalypse is near
I can feel the end...coming near

The bitter taste of a dying dream
Shine the light on our shadows and illusions

from Doomsday Machine (2005)

046844830483313004845860

perverted within a viewing
standing alone
it took the night to believe
the beacon lingers
come to grasp
to the edge of orion
repeatedly defiling the wind's daughter
cry yourself to ash
what is destroyed by fire
a perfect silhouette
dialates full
the withering egg
unurished
cloak thyself
in salutations of crescent eye

vibrate
believe
vibrate
defile
vibrate
believe
vibrate
defile

from Black One (2005)

046844830483313004845423

Cicero says--[Tusc., i. 31.]--"that to study philosophy is nothing but
to prepare one's self to die." The reason of which is, because study and
contemplation do in some sort withdraw from us our soul, and employ it
separately from the body, which is a kind of apprenticeship and a
resemblance of death; or, else, because all the wisdom and reasoning in
the world do in the end conclude in this point, to teach us not to fear
to die. And to say the truth, either our reason mocks us, or it ought to
have no other aim but our contentment only, nor to endeavour anything
but, in sum, to make us live well, and, as the Holy Scripture says, at
our ease. All the opinions of the world agree in this, that pleasure is
our end, though we make use of divers means to attain it: they would,
otherwise, be rejected at the first motion; for who would give ear to him
that should propose affliction and misery for his end? The controversies
and disputes of the philosophical sects upon this point are merely
verbal:

"Transcurramus solertissimas nugas"

["Let us skip over those subtle trifles."--Seneca, Ep., 117.]

--there is more in them of opposition and obstinacy than is consistent
with so sacred a profession; but whatsoever personage a man takes upon
himself to perform, he ever mixes his own part with it.

Let the philosophers say what they will, the thing at which we all aim,
even in virtue is pleasure. It amuses me to rattle in ears this word,
which they so nauseate to and if it signify some supreme pleasure and
contentment, it is more due to the assistance of virtue than to any other
assistance whatever. This pleasure, for being more gay, more sinewy,
more robust and more manly, is only the more seriously voluptuous, and we
ought give it the name of pleasure, as that which is more favourable,
gentle, and natural, and not that from which we have denominated it. The
other and meaner pleasure, if it could deserve this fair name, it ought
to be by way of competition, and not of privilege. I find it less exempt
from traverses and inconveniences than virtue itself; and, besides that
the enjoyment is more momentary, fluid, and frail, it has its watchings,
fasts, and labours, its sweat and its blood; and, moreover, has
particular to itself so many several sorts of sharp and wounding
passions, and so dull a satiety attending it, as equal it to the severest
penance. And we mistake if we think that these incommodities serve it
for a spur and a seasoning to its sweetness (as in nature one contrary is
quickened by another), or say, when we come to virtue, that like
consequences and difficulties overwhelm and render it austere and
inaccessible; whereas, much more aptly than in voluptuousness, they
ennoble, sharpen, and heighten the perfect and divine pleasure they
procure us. He renders himself unworthy of it who will counterpoise its
cost with its fruit, and neither understands the blessing nor how to use
it. Those who preach to us that the quest of it is craggy, difficult,
and painful, but its fruition pleasant, what do they mean by that but to
tell us that it is always unpleasing? For what human means will ever
attain its enjoyment? The most perfect have been fain to content
themselves to aspire unto it, and to approach it only, without ever
possessing it. But they are deceived, seeing that of all the pleasures
we know, the very pursuit is pleasant. The attempt ever relishes of the
quality of the thing to which it is directed, for it is a good part of,
and consubstantial with, the effect. The felicity and beatitude that
glitters in Virtue, shines throughout all her appurtenances and avenues,
even to the first entry and utmost limits.

Now, of all the benefits that virtue confers upon us, the contempt of
death is one of the greatest, as the means that accommodates human life
with a soft and easy tranquillity, and gives us a pure and pleasant taste
of living, without which all other pleasure would be extinct. Which is
the reason why all the rules centre and concur in this one article. And
although they all in like manner, with common accord, teach us also to
despise pain, poverty, and the other accidents to which human life is
subject, it is not, nevertheless, with the same solicitude, as well by
reason these accidents are not of so great necessity, the greater part of
mankind passing over their whole lives without ever knowing what poverty
is, and some without sorrow or sickness, as Xenophilus the musician, who
lived a hundred and six years in a perfect and continual health; as also
because, at the worst, death can, whenever we please, cut short and put
an end to all other inconveniences. But as to death, it is inevitable:--

"Omnes eodem cogimur; omnium
Versatur urna serius ocius
Sors exitura, et nos in aeternum
Exilium impositura cymbae."

["We are all bound one voyage; the lot of all, sooner or later, is
to come out of the urn. All must to eternal exile sail away."
--Hor., Od., ii. 3, 25.]

and, consequently, if it frights us, 'tis a perpetual torment, for which
there is no sort of consolation. There is no way by which it may not
reach us. We may continually turn our heads this way and that, as in a
suspected country:

"Quae, quasi saxum Tantalo, semper impendet."

["Ever, like Tantalus stone, hangs over us."
--Cicero, De Finib., i. 18.]

Our courts of justice often send back condemned criminals to be executed
upon the place where the crime was committed; but, carry them to fine
houses by the way, prepare for them the best entertainment you can--

"Non Siculae dapes
Dulcem elaborabunt saporem:
Non avium cyatheaceae cantus
Somnum reducent."

["Sicilian dainties will not tickle their palates, nor the melody of
birds and harps bring back sleep."--Hor., Od., iii. 1, 18.]

Do you think they can relish it? and that the fatal end of their journey
being continually before their eyes, would not alter and deprave their
palate from tasting these regalios?

"Audit iter, numeratque dies, spatioque viarum
Metitur vitam; torquetur peste futura."

["He considers the route, computes the time of travelling, measuring
his life by the length of the journey; and torments himself by
thinking of the blow to come."--Claudianus, in Ruf., ii. 137.]

The end of our race is death; 'tis the necessary object of our aim,
which, if it fright us, how is it possible to advance a step without a
fit of ague? The remedy the vulgar use is not to think on't; but from
what brutish stupidity can they derive so gross a blindness? They must
bridle the ass by the tail:

"Qui capite ipse suo instituit vestigia retro,"

["Who in his folly seeks to advance backwards"--Lucretius, iv. 474]

'tis no wonder if he be often trapped in the pitfall. They affright
people with the very mention of death, and many cross themselves, as it
were the name of the devil. And because the making a man's will is in
reference to dying, not a man will be persuaded to take a pen in hand to
that purpose, till the physician has passed sentence upon and totally
given him over, and then betwixt and terror, God knows in how fit a
condition of understanding he is to do it.

The Romans, by reason that this poor syllable death sounded so harshly to
their ears and seemed so ominous, found out a way to soften and spin it
out by a periphrasis, and instead of pronouncing such a one is dead,
said, "Such a one has lived," or "Such a one has ceased to live"
--[Plutarch, Life of Cicero, c. 22:]--for, provided there was any mention
of life in the case, though past, it carried yet some sound of
consolation. And from them it is that we have borrowed our expression,
"The late Monsieur such and such a one."--["feu Monsieur un tel."]
Peradventure, as the saying is, the term we have lived is worth our
money. I was born betwixt eleven and twelve o'clock in the forenoon the
last day of February 1533, according to our computation, beginning the
year the 1st of January,--[This was in virtue of an ordinance of Charles
IX. in 1563. Previously the year commenced at Easter, so that the 1st
January 1563 became the first day of the year 1563.]--and it is now but
just fifteen days since I was complete nine-and-thirty years old; I make
account to live, at least, as many more. In the meantime, to trouble a
man's self with the thought of a thing so far off were folly. But what?
Young and old die upon the same terms; no one departs out of life
otherwise than if he had but just before entered into it; neither is any
man so old and decrepit, who, having heard of Methuselah, does not think
he has yet twenty good years to come. Fool that thou art! who has
assured unto thee the term of life? Thou dependest upon physicians'
tales: rather consult effects and experience. According to the common
course of things, 'tis long since that thou hast lived by extraordinary
favour; thou hast already outlived the ordinary term of life. And that
it is so, reckon up thy acquaintance, how many more have died before they
arrived at thy age than have attained unto it; and of those who have
ennobled their lives by their renown, take but an account, and I dare
lay a wager thou wilt find more who have died before than after
five-and-thirty years of age. It is full both of reason and piety, too,
to take example by the humanity of Jesus Christ Himself; now, He ended
His life at three-and-thirty years. The greatest man, that was no more
than a man, Alexander, died also at the same age. How many several ways
has death to surprise us?

"Quid quisque, vitet, nunquam homini satis
Cautum est in horas."

["Be as cautious as he may, man can never foresee the danger that
may at any hour befal him."--Hor. O. ii. 13, 13.]

To omit fevers and pleurisies, who would ever have imagined that a duke
of Brittany,--[Jean II. died 1305.]--should be pressed to death in a
crowd as that duke was at the entry of Pope Clement, my neighbour, into
Lyons?--[Montaigne speaks of him as if he had been a contemporary
neighbour, perhaps because he was the Archbishop of Bordeaux. Bertrand
le Got was Pope under the title of Clement V., 1305-14.]--Hast thou not
seen one of our kings--[Henry II., killed in a tournament, July 10,
1559]--killed at a tilting, and did not one of his ancestors die by
jostle of a hog?--[Philip, eldest son of Louis le Gros.]--AEschylus,
threatened with the fall of a house, was to much purpose circumspect to
avoid that danger, seeing that he was knocked on the head by a tortoise
falling out of an eagle's talons in the air. Another was choked with a
grape-stone;--[Val. Max., ix. 12, ext. 2.]--an emperor killed with
the scratch of a comb in combing his head. AEmilius Lepidus with a
stumble at his own threshold,--Pliny, Nat. Hist., vii. 33.]--
and Aufidius with a jostle against the door as he entered the
council-chamber. And betwixt the very thighs of women, Cornelius Gallus
the proctor; Tigillinus, captain of the watch at Rome; Ludovico, son of
Guido di Gonzaga, Marquis of Mantua; and (of worse example) Speusippus, a
Platonic philosopher, and one of our Popes. The poor judge Bebius gave
adjournment in a case for eight days; but he himself, meanwhile, was
condemned by death, and his own stay of life expired. Whilst Caius
Julius, the physician, was anointing the eyes of a patient, death closed
his own; and, if I may bring in an example of my own blood, a brother of
mine, Captain St. Martin, a young man, three-and-twenty years old, who
had already given sufficient testimony of his valour, playing a match at
tennis, received a blow of a ball a little above his right ear, which, as
it gave no manner of sign of wound or contusion, he took no notice of it,
nor so much as sat down to repose himself, but, nevertheless, died within
five or six hours after of an apoplexy occasioned by that blow.

These so frequent and common examples passing every day before our eyes,
how is it possible a man should disengage himself from the thought of
death, or avoid fancying that it has us every moment by the throat? What
matter is it, you will say, which way it comes to pass, provided a man
does not terrify himself with the expectation? For my part, I am of this
mind, and if a man could by any means avoid it, though by creeping under
a calf's skin, I am one that should not be ashamed of the shift; all I
aim at is, to pass my time at my ease, and the recreations that will most
contribute to it, I take hold of, as little glorious and exemplary as you
will:

"Praetulerim . . . delirus inersque videri,
Dum mea delectent mala me, vel denique fallant,
Quam sapere, et ringi."

["I had rather seem mad and a sluggard, so that my defects are
agreeable to myself, or that I am not painfully conscious of them,
than be wise, and chaptious."--Hor., Ep., ii. 2, 126.]

But 'tis folly to think of doing anything that way. They go, they come,
they gallop and dance, and not a word of death. All this is very fine;
but withal, when it comes either to themselves, their wives, their
children, or friends, surprising them at unawares and unprepared, then,
what torment, what outcries, what madness and despair! Did you ever see
anything so subdued, so changed, and so confounded? A man must,
therefore, make more early provision for it; and this brutish negligence,
could it possibly lodge in the brain of any man of sense (which I think
utterly impossible), sells us its merchandise too dear. Were it an enemy
that could be avoided, I would then advise to borrow arms even of
cowardice itself; but seeing it is not, and that it will catch you as
well flying and playing the poltroon, as standing to't like an honest
man:--

"Nempe et fugacem persequitur virum,
Nec parcit imbellis juventae
Poplitibus timidoque tergo."

["He pursues the flying poltroon, nor spares the hamstrings of the
unwarlike youth who turns his back"--Hor., Ep., iii. 2, 14.]

And seeing that no temper of arms is of proof to secure us:--

"Ille licet ferro cautus, se condat et aere,
Mors tamen inclusum protrahet inde caput"

["Let him hide beneath iron or brass in his fear, death will pull
his head out of his armour."--Propertious iii. 18]

--let us learn bravely to stand our ground, and fight him. And to begin
to deprive him of the greatest advantage he has over us, let us take a
way quite contrary to the common course. Let us disarm him of his
novelty and strangeness, let us converse and be familiar with him, and
have nothing so frequent in our thoughts as death. Upon all occasions
represent him to our imagination in his every shape; at the stumbling of
a horse, at the falling of a tile, at the least prick with a pin, let us
presently consider, and say to ourselves, "Well, and what if it had been
death itself?" and, thereupon, let us encourage and fortify ourselves.
Let us evermore, amidst our jollity and feasting, set the remembrance of
our frail condition before our eyes, never suffering ourselves to be so
far transported with our delights, but that we have some intervals of
reflecting upon, and considering how many several ways this jollity of
ours tends to death, and with how many dangers it threatens it. The
Egyptians were wont to do after this manner, who in the height of their
feasting and mirth, caused a dried skeleton of a man to be brought into
the room to serve for a memento to their guests:

"Omnem crede diem tibi diluxisse supremum
Grata superveniet, quae non sperabitur, hora."

["Think each day when past is thy last; the next day, as unexpected,
will be the more welcome."--Hor., Ep., i. 4, 13.]

Where death waits for us is uncertain; let us look for him everywhere.
The premeditation of death is the premeditation of liberty; he who has
learned to die has unlearned to serve. There is nothing evil in life for
him who rightly comprehends that the privation of life is no evil: to
know, how to die delivers us from all subjection and constraint. Paulus
Emilius answered him whom the miserable King of Macedon, his prisoner,
sent to entreat him that he would not lead him in his triumph, "Let him
make that request to himself."--[ Plutarch, Life of Paulus Aemilius,
c. 17; Cicero, Tusc., v. 40.]

In truth, in all things, if nature do not help a little, it is very hard
for art and industry to perform anything to purpose. I am in my own
nature not melancholic, but meditative; and there is nothing I have more
continually entertained myself withal than imaginations of death, even in
the most wanton time of my age:

"Jucundum quum aetas florida ver ageret."

["When my florid age rejoiced in pleasant spring."
--Catullus, lxviii.]

In the company of ladies, and at games, some have perhaps thought me
possessed with some jealousy, or the uncertainty of some hope, whilst I
was entertaining myself with the remembrance of some one, surprised, a
few days before, with a burning fever of which he died, returning from an
entertainment like this, with his head full of idle fancies of love and
jollity, as mine was then, and that, for aught I knew, the same-destiny
was attending me.

"Jam fuerit, nec post unquam revocare licebit."

["Presently the present will have gone, never to be recalled."
Lucretius, iii. 928.]

Yet did not this thought wrinkle my forehead any more than any other.
It is impossible but we must feel a sting in such imaginations as these,
at first; but with often turning and returning them in one's mind, they,
at last, become so familiar as to be no trouble at all: otherwise, I, for
my part, should be in a perpetual fright and frenzy; for never man was so
distrustful of his life, never man so uncertain as to its duration.
Neither health, which I have hitherto ever enjoyed very strong and
vigorous, and very seldom interrupted, does prolong, nor sickness
contract my hopes. Every minute, methinks, I am escaping, and it
eternally runs in my mind, that what may be done to-morrow, may be done
to-day. Hazards and dangers do, in truth, little or nothing hasten our
end; and if we consider how many thousands more remain and hang over our
heads, besides the accident that immediately threatens us, we shall find
that the sound and the sick, those that are abroad at sea, and those that
sit by the fire, those who are engaged in battle, and those who sit idle
at home, are the one as near it as the other.

"Nemo altero fragilior est; nemo in crastinum sui certior."

["No man is more fragile than another: no man more certain than
another of to-morrow."--Seneca, Ep., 91.]

For anything I have to do before I die, the longest leisure would appear
too short, were it but an hour's business I had to do.

A friend of mine the other day turning over my tablets, found therein a
memorandum of something I would have done after my decease, whereupon I
told him, as it was really true, that though I was no more than a
league's distance only from my own house, and merry and well, yet when
that thing came into my head, I made haste to write it down there,
because I was not certain to live till I came home. As a man that am
eternally brooding over my own thoughts, and confine them to my own
particular concerns, I am at all hours as well prepared as I am ever like
to be, and death, whenever he shall come, can bring nothing along with
him I did not expect long before. We should always, as near as we can,
be booted and spurred, and ready to go, and, above all things, take care,
at that time, to have no business with any one but one's self:--

"Quid brevi fortes jaculamur avo
Multa?"

["Why for so short a life tease ourselves with so many projects?"
--Hor., Od., ii. 16, 17.]

for we shall there find work enough to do, without any need of addition.
One man complains, more than of death, that he is thereby prevented of a
glorious victory; another, that he must die before he has married his
daughter, or educated his children; a third seems only troubled that he
must lose the society of his wife; a fourth, the conversation of his son,
as the principal comfort and concern of his being. For my part, I am,
thanks be to God, at this instant in such a condition, that I am ready to
dislodge, whenever it shall please Him, without regret for anything
whatsoever. I disengage myself throughout from all worldly relations;
my leave is soon taken of all but myself. Never did any one prepare to
bid adieu to the world more absolutely and unreservedly, and to shake
hands with all manner of interest in it, than I expect to do. The
deadest deaths are the best:

"'Miser, O miser,' aiunt, 'omnia ademit
Una dies infesta mihi tot praemia vitae.'"

["'Wretch that I am,' they cry, 'one fatal day has deprived me of
all joys of life.'"--Lucretius, iii. 911.]

And the builder,

"Manuet," says he, "opera interrupta, minaeque
Murorum ingentes."

["The works remain incomplete, the tall pinnacles of the walls
unmade."--AEneid, iv. 88.]

A man must design nothing that will require so much time to the
finishing, or, at least, with no such passionate desire to see it brought
to perfection. We are born to action:

"Quum moriar, medium solvar et inter opus."

["When I shall die, let it be doing that I had designed."
--Ovid, Amor., ii. 10, 36.]

I would always have a man to be doing, and, as much as in him lies, to
extend and spin out the offices of life; and then let death take me
planting my cabbages, indifferent to him, and still less of my gardens
not being finished. I saw one die, who, at his last gasp, complained of
nothing so much as that destiny was about to cut the thread of a
chronicle he was then compiling, when he was gone no farther than the
fifteenth or sixteenth of our kings:

"Illud in his rebus non addunt: nec tibi earum
jam desiderium rerum super insidet una."

["They do not add, that dying, we have no longer a desire to possess
things."--Lucretius, iii. 913.]

We are to discharge ourselves from these vulgar and hurtful humours.
To this purpose it was that men first appointed the places of sepulture
adjoining the churches, and in the most frequented places of the city, to
accustom, says Lycurgus, the common people, women, and children, that
they should not be startled at the sight of a corpse, and to the end,
that the continual spectacle of bones, graves, and funeral obsequies
should put us in mind of our frail condition:

"Quin etiam exhilarare viris convivia caede
Mos olim, et miscere epulis spectacula dira
Certantum ferro, saepe et super ipsa cadentum
Pocula, respersis non parco sanguine mensis."

["It was formerly the custom to enliven banquets with slaughter, and
to combine with the repast the dire spectacle of men contending with
the sword, the dying in many cases falling upon the cups, and
covering the tables with blood."--Silius Italicus, xi. 51.]

And as the Egyptians after their feasts were wont to present the company
with a great image of death, by one that cried out to them, "Drink and be
merry, for such shalt thou be when thou art dead"; so it is my custom to
have death not only in my imagination, but continually in my mouth.
Neither is there anything of which I am so inquisitive, and delight to
inform myself, as the manner of men's deaths, their words, looks, and
bearing; nor any places in history I am so intent upon; and it is
manifest enough, by my crowding in examples of this kind, that I have a
particular fancy for that subject. If I were a writer of books, I would
compile a register, with a comment, of the various deaths of men: he who
should teach men to die would at the same time teach them to live.
Dicarchus made one, to which he gave that title; but it was designed for
another and less profitable end.

Peradventure, some one may object, that the pain and terror of dying so
infinitely exceed all manner of imagination, that the best fencer will be
quite out of his play when it comes to the push. Let them say what they
will: to premeditate is doubtless a very great advantage; and besides, is
it nothing to go so far, at least, without disturbance or alteration?
Moreover, Nature herself assists and encourages us: if the death be
sudden and violent, we have not leisure to fear; if otherwise, I perceive
that as I engage further in my disease, I naturally enter into a certain
loathing and disdain of life. I find I have much more ado to digest this
resolution of dying, when I am well in health, than when languishing of a
fever; and by how much I have less to do with the commodities of life,
by reason that I begin to lose the use and pleasure of them, by so much I
look upon death with less terror. Which makes me hope, that the further
I remove from the first, and the nearer I approach to the latter, I shall
the more easily exchange the one for the other. And, as I have
experienced in other occurrences, that, as Caesar says, things often
appear greater to us at distance than near at hand, I have found, that
being well, I have had maladies in much greater horror than when really
afflicted with them. The vigour wherein I now am, the cheerfulness and
delight wherein I now live, make the contrary estate appear in so great a
disproportion to my present condition, that, by imagination, I magnify
those inconveniences by one-half, and apprehend them to be much more
troublesome, than I find them really to be, when they lie the most heavy
upon me; I hope to find death the same.

Let us but observe in the ordinary changes and declinations we daily
suffer, how nature deprives us of the light and sense of our bodily
decay. What remains to an old man of the vigour of his youth and better
days?

"Heu! senibus vitae portio quanta manet."

["Alas, to old men what portion of life remains!"---Maximian, vel
Pseudo-Gallus, i. 16.]

Caesar, to an old weather-beaten soldier of his guards, who came to ask
him leave that he might kill himself, taking notice of his withered body
and decrepit motion, pleasantly answered, "Thou fanciest, then, that thou
art yet alive."--[Seneca, Ep., 77.]--Should a man fall into this
condition on the sudden, I do not think humanity capable of enduring such
a change: but nature, leading us by the hand, an easy and, as it were, an
insensible pace, step by step conducts us to that miserable state, and by
that means makes it familiar to us, so that we are insensible of the
stroke when our youth dies in us, though it be really a harder death than
the final dissolution of a languishing body, than the death of old age;
forasmuch as the fall is not so great from an uneasy being to none at
all, as it is from a sprightly and flourishing being to one that is
troublesome and painful. The body, bent and bowed, has less force to
support a burden; and it is the same with the soul, and therefore it is,
that we are to raise her up firm and erect against the power of this
adversary. For, as it is impossible she should ever be at rest, whilst
she stands in fear of it; so, if she once can assure herself, she may
boast (which is a thing as it were surpassing human condition) that it is
impossible that disquiet, anxiety, or fear, or any other disturbance,
should inhabit or have any place in her:

"Non vulnus instants Tyranni
Mentha cadi solida, neque Auster
Dux inquieti turbidus Adriae,
Nec fulminantis magna Jovis manus."

["Not the menacing look of a tyrant shakes her well-settled soul,
nor turbulent Auster, the prince of the stormy Adriatic, nor yet the
strong hand of thundering Jove, such a temper moves."
--Hor., Od., iii. 3, 3.]

She is then become sovereign of all her lusts and passions, mistress of
necessity, shame, poverty, and all the other injuries of fortune. Let
us, therefore, as many of us as can, get this advantage; 'tis the true
and sovereign liberty here on earth, that fortifies us wherewithal to
defy violence and injustice, and to contemn prisons and chains:

"In manicis et
Compedibus saevo te sub custode tenebo.
Ipse Deus, simul atque volam, me solvet. Opinor,
Hoc sentit; moriar; mors ultima linea rerum est."

["I will keep thee in fetters and chains, in custody of a
savage keeper.--A god will when I ask Him, set me free.
This god I think is death. Death is the term of all things."
--Hor., Ep., i. 16, 76.]

Our very religion itself has no surer human foundation than the contempt
of death. Not only the argument of reason invites us to it--for why
should we fear to lose a thing, which being lost, cannot be lamented?
--but, also, seeing we are threatened by so many sorts of death, is it not
infinitely worse eternally to fear them all, than once to undergo one of
them? And what matters it, when it shall happen, since it is inevitable?
To him that told Socrates, "The thirty tyrants have sentenced thee to
death"; "And nature them," said he.--[Socrates was not condemned to death
by the thirty tyrants, but by the Athenians.-Diogenes Laertius, ii.35.]--
What a ridiculous thing it is to trouble ourselves about taking the only
step that is to deliver us from all trouble! As our birth brought us the
birth of all things, so in our death is the death of all things included.
And therefore to lament that we shall not be alive a hundred years hence,
is the same folly as to be sorry we were not alive a hundred years ago.
Death is the beginning of another life. So did we weep, and so much it
cost us to enter into this, and so did we put off our former veil in
entering into it. Nothing can be a grievance that is but once. Is it
reasonable so long to fear a thing that will so soon be despatched?
Long life, and short, are by death made all one; for there is no long,
nor short, to things that are no more. Aristotle tells us that there are
certain little beasts upon the banks of the river Hypanis, that never
live above a day: they which die at eight of the clock in the morning,
die in their youth, and those that die at five in the evening, in their
decrepitude: which of us would not laugh to see this moment of
continuance put into the consideration of weal or woe? The most and the
least, of ours, in comparison with eternity, or yet with the duration of
mountains, rivers, stars, trees, and even of some animals, is no less
ridiculous.--[ Seneca, Consol. ad Marciam, c. 20.]

But nature compels us to it. "Go out of this world," says she, "as you
entered into it; the same pass you made from death to life, without
passion or fear, the same, after the same manner, repeat from life to
death. Your death is a part of the order of the universe, 'tis a part of
the life of the world.

"Inter se mortales mutua vivunt
................................
Et, quasi cursores, vitai lampada tradunt."

["Mortals, amongst themselves, live by turns, and, like the runners
in the games, give up the lamp, when they have won the race, to the
next comer.--" Lucretius, ii. 75, 78.]

"Shall I exchange for you this beautiful contexture of things? 'Tis the
condition of your creation; death is a part of you, and whilst you
endeavour to evade it, you evade yourselves. This very being of yours
that you now enjoy is equally divided betwixt life and death. The day of
your birth is one day's advance towards the grave:

"Prima, qux vitam dedit, hora carpsit."

["The first hour that gave us life took away also an hour."
--Seneca, Her. Fur., 3 Chor. 874.]

"Nascentes morimur, finisque ab origine pendet."

["As we are born we die, and the end commences with the beginning."
--Manilius, Ast., iv. 16.]

"All the whole time you live, you purloin from life and live at the
expense of life itself. The perpetual work of your life is but to lay
the foundation of death. You are in death, whilst you are in life,
because you still are after death, when you are no more alive; or, if you
had rather have it so, you are dead after life, but dying all the while
you live; and death handles the dying much more rudely than the dead, and
more sensibly and essentially. If you have made your profit of life, you
have had enough of it; go your way satisfied.

"Cur non ut plenus vita; conviva recedis?"

["Why not depart from life as a sated guest from a feast?
"Lucretius, iii. 951.]

"If you have not known how to make the best use of it, if it was
unprofitable to you, what need you care to lose it, to what end would you
desire longer to keep it?

"'Cur amplius addere quaeris,
Rursum quod pereat male, et ingratum occidat omne?'

["Why seek to add longer life, merely to renew ill-spent time, and
be again tormented?"--Lucretius, iii. 914.]

"Life in itself is neither good nor evil; it is the scene of good or evil
as you make it.' And, if you have lived a day, you have seen all: one day
is equal and like to all other days. There is no other light, no other
shade; this very sun, this moon, these very stars, this very order and
disposition of things, is the same your ancestors enjoyed, and that shall
also entertain your posterity:

"'Non alium videre patres, aliumve nepotes
Aspicient.'

["Your grandsires saw no other thing; nor will your posterity."
--Manilius, i. 529.]

"And, come the worst that can come, the distribution and variety of all
the acts of my comedy are performed in a year. If you have observed the
revolution of my four seasons, they comprehend the infancy, the youth,
the virility, and the old age of the world: the year has played his part,
and knows no other art but to begin again; it will always be the same
thing:

"'Versamur ibidem, atque insumus usque.'

["We are turning in the same circle, ever therein confined."
--Lucretius, iii. 1093.]

"'Atque in se sua per vestigia volvitur annus.'

["The year is ever turning around in the same footsteps."
--Virgil, Georg., ii. 402.]

"I am not prepared to create for you any new recreations:

"'Nam tibi prxterea quod machiner, inveniamque
Quod placeat, nihil est; eadem sunt omnia semper.'

["I can devise, nor find anything else to please you: 'tis the same
thing over and over again."--Lucretius iii. 957]

"Give place to others, as others have given place to you. Equality is
the soul of equity. Who can complain of being comprehended in the same
destiny, wherein all are involved? Besides, live as long as you can, you
shall by that nothing shorten the space you are to be dead; 'tis all to
no purpose; you shall be every whit as long in the condition you so much
fear, as if you had died at nurse:

"'Licet quot vis vivendo vincere secla,
Mors aeterna tamen nihilominus illa manebit.'

["Live triumphing over as many ages as you will, death still will
remain eternal."--Lucretius, iii. 1103]

"And yet I will place you in such a condition as you shall have no reason
to be displeased.

"'In vera nescis nullum fore morte alium te,
Qui possit vivus tibi to lugere peremptum,
Stansque jacentem.'

["Know you not that, when dead, there can be no other living self to
lament you dead, standing on your grave."--Idem., ibid., 898.]

"Nor shall you so much as wish for the life you are so concerned about:

"'Nec sibi enim quisquam tum se vitamque requirit.
..................................................
"'Nec desiderium nostri nos afficit ullum.'

"Death is less to be feared than nothing, if there could be anything less
than nothing.

"'Multo . . . mortem minus ad nos esse putandium,
Si minus esse potest, quam quod nihil esse videmus.'

"Neither can it any way concern you, whether you are living or dead:
living, by reason that you are still in being; dead, because you are no
more. Moreover, no one dies before his hour: the time you leave behind
was no more yours than that was lapsed and gone before you came into the
world; nor does it any more concern you.

"'Respice enim, quam nil ad nos anteacta vetustas
Temporis aeterni fuerit.'

["Consider how as nothing to us is the old age of times past."
--Lucretius iii. 985]

Wherever your life ends, it is all there. The utility of living consists
not in the length of days, but in the use of time; a man may have lived
long, and yet lived but a little. Make use of time while it is present
with you. It depends upon your will, and not upon the number of days, to
have a sufficient length of life. Is it possible you can imagine never
to arrive at the place towards which you are continually going? and yet
there is no journey but hath its end. And, if company will make it more
pleasant or more easy to you, does not all the world go the self-same
way?

"'Omnia te, vita perfuncta, sequentur.'

["All things, then, life over, must follow thee."
--Lucretius, iii. 981.]

"Does not all the world dance the same brawl that you do? Is there
anything that does not grow old, as well as you? A thousand men, a
thousand animals, a thousand other creatures, die at the same moment that
you die:

"'Nam nox nulla diem, neque noctem aurora sequuta est,
Quae non audierit mistos vagitibus aegris
Ploratus, mortis comites et funeris atri.'

["No night has followed day, no day has followed night, in which
there has not been heard sobs and sorrowing cries, the companions of
death and funerals."--Lucretius, v. 579.]

"To what end should you endeavour to draw back, if there be no
possibility to evade it? you have seen examples enough of those who have
been well pleased to die, as thereby delivered from heavy miseries; but
have you ever found any who have been dissatisfied with dying? It must,
therefore, needs be very foolish to condemn a thing you have neither
experimented in your own person, nor by that of any other. Why dost thou
complain of me and of destiny? Do we do thee any wrong? Is it for thee
to govern us, or for us to govern thee? Though, peradventure, thy age
may not be accomplished, yet thy life is: a man of low stature is as much
a man as a giant; neither men nor their lives are measured by the ell.
Chiron refused to be immortal, when he was acquainted with the conditions
under which he was to enjoy it, by the god of time itself and its
duration, his father Saturn. Do but seriously consider how much more
insupportable and painful an immortal life would be to man than what I
have already given him. If you had not death, you would eternally curse
me for having deprived you of it; I have mixed a little bitterness with
it, to the end, that seeing of what convenience it is, you might not too
greedily and indiscreetly seek and embrace it: and that you might be so
established in this moderation, as neither to nauseate life, nor have any
antipathy for dying, which I have decreed you shall once do, I have
tempered the one and the other betwixt pleasure and pain. It was I that
taught Thales, the most eminent of your sages, that to live and to die
were indifferent; which made him, very wisely, answer him, 'Why then he
did not die?' 'Because,' said he, 'it is indifferent.'--[Diogenes
Laertius, i. 35.]--Water, earth, air, and fire, and the other parts of
this creation of mine, are no more instruments of thy life than they are
of thy death. Why dost thou fear thy last day? it contributes no more to
thy dissolution, than every one of the rest: the last step is not the
cause of lassitude: it does not confess it. Every day travels towards
death; the last only arrives at it." These are the good lessons our
mother Nature teaches.

I have often considered with myself whence it should proceed, that in war
the image of death, whether we look upon it in ourselves or in others,
should, without comparison, appear less dreadful than at home in our own
houses (for if it were not so, it would be an army of doctors and whining
milksops), and that being still in all places the same, there should be,
notwithstanding, much more assurance in peasants and the meaner sort of
people, than in others of better quality. I believe, in truth, that it
is those terrible ceremonies and preparations wherewith we set it out,
that more terrify us than the thing itself; a new, quite contrary way of
living; the cries of mothers, wives, and children; the visits of
astounded and afflicted friends; the attendance of pale and blubbering
servants; a dark room, set round with burning tapers; our beds environed
with physicians and divines; in sum, nothing but ghostliness and horror
round about us; we seem dead and buried already. Children are afraid
even of those they are best acquainted with, when disguised in a visor;
and so 'tis with us; the visor must be removed as well from things as
from persons, that being taken away, we shall find nothing underneath but
the very same death that a mean servant or a poor chambermaid died a day
or two ago, without any manner of apprehension. Happy is the death that
deprives us of leisure for preparing such ceremonials.

http://www.gutenberg.org/files/3600/3600.txt

046844830483313004845345

Deafening
quiet
that falls on
blind hearts
unspoken
implicit
these words so

Faithless
and the lies that
bind us
with truth
disclosed by silence
a fragile trust
weathered and lost

Time may dull
but will never heal
scars hewn by
unspoken deception
and wordless honesty

Leaving nothing
but a broken life
a shattered lie
and all we had
lost

Time may dull
but will never heal
scars hewn by
unspoken deception
and wordless honesty

from Dismantling Devotion

046844830483313004837301

Každá rozkoš je původně jen zamilování si bolesti, každá bolest jen znechucení si rozkoše; a v tom spočívá pravý monismus.
Výška měřitelna je dle toho, pokud člověk odpouští. Vznešený vše, obyčejný málo, zhovadilý téměř nic. Obyčejný vše zapomíná, vznešený nic.
"Jiným odpouštět vše, a sobě nic" - to platí za známku výšky ducha; správně, ale nadvýškou toho je odpouštět vše i sobě.
Existence mnohých vysokých duchů je jen stálé zběsilé prchání před požáry, které sami byli založili.
Následkem magie útoku sklízí útočící něco cti i pak, byl-li pořádně poražen a bit.
Kdyby ženy nebyly nejskromnějšími neboli nejješitnějšími bytostmi, nic by je neuráželo tak jako galantnost, toto vůbec nejopovržlivější shlížení shůry. Každý pravý muž shlíží na ženu více shůry než na dítě. V tom podstata jeho lásky. Láska k ženě je jen galantnost. Každá jiná je vlastní mužskou perverzností. čemu se "perverzita" u lidu říká, jest jen duch aplikovaný na sexualitu. Kdo má trošku fantazie, se samozřejmou nutnosí je perverzní ve smyslu vulgu, inklusive psychopatologických učenců.
Hájit svou čest je bezectné.
Kdo má právo, nebojuje za ně.
Nikomu neotročily národové tak, jako svým "osvoboditelům".
Každý vyšší národ, stejně jako jednotlivec, má temný pud učinit ze své historie napínavý román; zakrňuje, nedaří-li se to.
Třeba vidět v myšlení svýma, v jednání s lidmi cizíma očima, lidičky dělají to naopak: v jednání jsou nejzaslepenějšími zvířecími sobci, v myšlení jsou gramofony vládnoucích, hloupých mínění; zde altruisty.
Jsou někteří, kdož v hovoru myslí na věc; skoro všichni jen na odpově.
Vysoký duch, vzbudí-li lásku ve všední ženě, měl by se podobně stydět, jako každý jemnější člověk se rdí, zamiluje-li se do něho opičí samička.
Dvě nejkrásnější vlastnosti a nejcennější výsady člověka: nemusit plodit, moci dle vůle zemřít.
Je daleko lehčí učinit ze svého urputného nepřítele velkého přítele než ze skutečného přítele malého nepřítele.
Milujte své nepřátele - ale teprve pak, když leží pod Vámi na zemi… Vítěz odpouští poraženému v opojení svém, obejme jej, odvrhne tím své vítězství, dobude tím nového, většího.
Spisovatel, jehož exprese neužívá narážek, obrazů, přirovnání z erotického života, je odbyt: je suchý pahýl. Neboť každá skutečná láska je erotické podstaty.
Velikost a panovačnost jsou protiklady.
Stálé tázání se je jednou známkou hlouposti , jindy velikosti; u jednoho působí směšně, impozantně u jiného.
Poměr skutečně zbožných lidí k bohu byl zpravidla poměrem zamilované ženy k muži: vzhlížení… Byl u někoho poměrem muže k ženě? … "kdo svého boha miluje, ten ho trestá", praví Nietzche… Správná, důstojná zbožnost je poměrem lásky k - Sobě samému.
Vnější příhoda zkazí náladu často, snadno, důkladně; zlepší zřídka, nerychle a téměř nikdy důkladně. Vlastní vůlí jen náladu si zkazit je - u člověka, který nevyučil se virtuóznímu manipulování vlastními chorobnými stavy, - téměř nemožno; ne sice snadno, ale desetkrát snazší je pouhou vůlí si ji zlepšit; a vskutku radikálně zlepší ji snáze nápor ohromné vůle než nejšťastnější událost.
Co člověk potřebuje nutně? Vzduch, vodu, denně tak třičtvrtě kila moučné placky a třičtvrtě litru mléka, v případě větší zimy nějaký kus špatného vodiče tepla na kůži, - a leda ještě někdy díru ve skále, zemi stromu. Nic víc. Komu se to zdá málo, odsunul hranici nutného a luxu do neurčita, libovolna, nekonečna. Považuje-li někdo za nutnou pro sebe židli, kávu ráno, knihu, může jiný stejně oprávněně pokládat za svou psychologickou nutnost míti zahrady Semiramidy, tisíc otroků k obsluze, desetitisíce odalisek, pyramidu Cheopsovu za svůj náhrobek. Ovšem je vše téměř v životě luxus; není nutno žít, ale nutno žít co nejpřepychověji. Nejpřepychověji žil Diogenes - svým celoživotním snem, že je bohem.
Nemůžeš často tak vysoko o sobě smýšlet, jako o tobě smýšlí tvůj největší nepřítel.
Nejpůsobivější hudební nástroj je buben; měl by být někdy nahražen dělem.
Pravda nesvítící není pravdou. Svět je Záře.
Neciť se příliš polichoceným, řekne-li ti někdo, že tě obdivuje: časti právě tím, co člověk nejvíce obdivuje, opovrhuje nejhloub.
Nikdo že tě nemiluje? Nikdo že si tě neváží? Tedy miluj a važ si sám sebe!
Nikde nejeví se malichernost a směšnost tak nahou a enormní jako v sexualitě - pohlavost je skoro totožna se směšností.
Dle toho pozná se bezpečně vysoce jemný a vzdělaný člověk, že jiným stále, beze zišnosti a zlomyslnosti lichotí.
Tvořit znamená jít kupředu jen svou cestou, a nic nadto.
Skutečná hloubka vede k šílenství, skutečná opravdivost nutně ke zblbnutí.
Vlastní zápach nezapáchá; cizí vždy, není-li potažmo zápachem vlastním.
Láska ke všem lidem činí ihned život netušeně pohodlným.
Héros se nestrachuje utrpení, nestrachuje strachu, on obé chce! A te aplikujme maximu: čiň jiným, co chceš, aby oni tobě činili.
Největší vynález: jak udělat z každého bláta zlato byl učiněn a jmenuje se láska.
Skutečný samotář samotou nejenže netrpí, - necítí ani, že je sám, jako zdravý necítí své zdraví. Není mu problémem, samozřejmostí je mu. Delarvuje člověka jako nesamotáře, nejen když nad osamoceností svou lamentuje, ale i o ní jen reflektuje...
http://klimaladislav.sweb.cz/Sentence.htm

046844830483313004836768

My declaration hurts, just wanna stab it right now!
Congratulations, you've found yourself
Been preaching too many times to an hysterical mind
So won't you fucking behave yourself...
It's all in there, without despair
So you've saved your soul?
It always depends who will deliver
Have you ever known
Such a beautiful mind that gives you shelter

I'm waiting for something to show,
I might as well...
Just drag me down so low!

I'm down the drain and I've got nothing to fear
With a polluted mind
I had my share of losing
Don't you ever cross that line
So you've saved your soul?
It always depends who will deliver
Have you ever known
Such a beautiful mind that gives you shelter.

Break the record, in a second, cherish your mental weapons
Watch the progress from an aspect that's stabbing the drama inside..

I'm waiting for something to show,
I might as well...
Just drag me down so low!
I'm aiming for something to show,
My punishment
For being down so low!

I can't believe how it used to be,
Selfish minds were abusing me
Self pity and determined to crawl
Manipulation of a merciful - soul!

I'm waiting for something to show,
I might as well...
Just drag me down so low!
I'm aiming for something to show,
My punishment
For being down so low!

from Stabbing the Drama (2005)

046844830483313004835690

There is this face in the still water
I can't remember ever wearing
Like fingerprints on your heart
Reading out the last lines of code
To the untrained eye a secret
I bled away the last of you

Sought trust in shapes of combined results
that trickles from a less than solid case
Fought off attacks of resurfaced lust
Burn the gracing grounds

What will give in first
the body or the lash
Monochromatic stains
Who will cave in first
the leader or the fake
Monochromatic stains

This pile of ashes of a soul
informant pokes abound
These sickly little fingers
Get away from me

Tread not the path of least restraint
each piece of evidence a lie, a lie
The body, the face all items in place
I don't remember a thing

A sacrifice made to the loss of mind
Folly a man's demise

Track now the stains that allow my fall
sickening, the sight of it all
Never shall I claim my innocence
I just was not there

from Damage Done (2002)

046844830483313004835629

s.242 (quot.ayatollah M.Mutahhari - Jihad)

The shahid can be compared to a candle whose job is to burn out and get extinguished in order to shed light for the benefits of others. The shuhada' are the candles of society. They burn themselves out and illuminate society. If they do not shed light, no organization can shine...The shuhada' are the illuminators of society. Had they not shed their light on the darkness of despotism and suppression, humanity would have made no progress...

s.246

For all the virulence of his rhetoric and his assertion of the need for Islamic revolution, which reminds of Mawdudi or Qutb, Khomeini was in essence a traditional Muslim moral teacher. Yes, corrupt regime must be overthrown. The war against ´Iraq was not just directed against Saddam but against "all unbelief". But why was this necessary? It was because of the traditional duty of the Muslim scholar: "when evil innovations appear, it is the duty of the scholar" to condemn them. This was a form of the traditional requirement to command right and forbid wrong, which created in its wake "a wave of broad opposition" on the part of "all religiously-inclined and honourable people".

s.297

Political violence was legitimized in moral and religious terms as defensive jihad, since its paramount aim was the self-preservation. Before we analyse the means, however, we need to consider the priority that Hizbullah placed on the ends, which represented a complete reversal of the Sunni priority as defined by Faraj in The Neglected Duty. For Faraj, only when society was sufficiently Islamicized and Islamic rule was instituted, could the external enemy be confronted. Conversely, for Hizbullah, Shi´a-led resistance against Israel took primacy over confrontation of the Gemayel regime. The external enemy must first be confronted; only then could society be freed...

s.318 (quot.E.Said - Palestinians under Siege)

The most demoralizing aspect of the Zionist-Palestinian conflict is the almost total opposition between mainstream Israeli and Palestinian points of view. We were dispossessed and uprooted in 1948; they think they won independence and that the means were just. We recall that the land we left and the territories we are trying to liberate from military occupation are all part of our national patrimony; they think it is theirs by biblical fiat and diasporic affiliation. Today, by any conceivable standards, we are the victims of the violence; they think they are. There is simply no common ground, no common narrative, no possible are of genuine reconciliation. Our claims are mutually exclusive. Even the notion of a common life shared in the same small piece of land is unthinkable. Each of us thinks of separation, perheps even of isolating and forgetting the other.

The greater moral pressure to change is on the Israelis, whose military actions and unwise peace strategy derive from a preponderance of power on their side and an unwillingness to see that they are laying up years of resentment and hatred on the part of Muslims and Arabs. Ten years from now [od r.2000 - pozn.a.c.] there will be demographic parity between Arabs and Jews in historical Palestine: what then? Can tank deployments, roadblocks and house demolitions continue as before?

http://www.amazon.com/Jihad-Quran-Laden-Richard-Bonney/dp/1403933723

046844830483313004834109

Vidím, jak lidé tohoto světa
Rodí se, jen aby zemřeli
Včera ráno sotva šestnáct let mi bylo
Jinoch v plné síle, zdatný a smělý
Dnes, kdy je mi víc než osmdesát
Síla prchá, tělo uvadá
Jako květ za jarního dne vzešlý:
Ráno vzkvete, s nocí opadá

(preklad M.Ryšavá, 1987)

046844830483313004833523

Every time i see,
My eyes,
In my reflection...
I can't help but be dissapointed,
At who i am...

And everytime i feel,
My skin,
Breaking on metal...
It helps me be quiet,
And quiet's where i need to be...

Scars on my skin...
Scars on my heart...
Scars on my soul...
Reminding me of myself...

Scars on my skin...
Scars on my heart...
Scars on my soul...
Reminding me of myself...

And if i let you in,
You'll tear me apart...

Every time i feel alone,
And left forgotten,
I have to believe in something...
Like angels,
To breathe...

And every time i see,
My pain,
Beating in rythym...
I need to be silenced,
In silence where i hide my fear...

Scars on my skin...
Scars on my heart...
Scars on my soul...
Reminding me of myself...

Scars on my skin...
Scars on my heart...
Scars on my soul...
Reminding me of myself...

And if i let you in,
You'll tear me apart...

So just hold me,
Wrap me in your arms,
Don't let me fall again...
Teach me,
So i don't have to learn anything more from you...

Isn't my pain good enough for faith,
In you?
Isn't my pain good enough for faith,
In you?

So just hold me,
Wrap me in your arms,
Don't let me fall again...
Teach me,
So i don't have to learn anything more from you...

Isn't my pain good enough for faith,
In you?
Isn't my pain good enough for faith,
In you?

from The Last Moment (2005)

046844830483313004833497

Book VIII

This reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy. Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher; and thy plan of life also opposes it. If then thou hast truly seen where the matter lies, throw away the thought, How thou shalt seem to others, and be content if thou shalt live the rest of thy life in such wise as thy nature wills. Observe then what it wills, and let nothing else distract thee; for thou hast had experience of many wanderings without having found happiness anywhere, not in syllogisms, nor in wealth, nor in reputation, nor in enjoyment, nor anywhere. Where is it then? In doing what man's nature requires. How then shall a man do this? If he has principles from which come his affects and his acts. What principles? Those which relate to good and bad: the belief that there is nothing good for man, which does not make him just, temperate, manly, free; and that there is nothing bad, which does not do the contrary to what has been mentioned.

On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone. What more do I seek, if what I am now doing is work of an intelligent living being, and a social being, and one who is under the same law with God?

(...)

Every nature is contented with itself when it goes on its way well; and a rational nature goes on its way well, when in its thoughts it assents to nothing false or uncertain, and when it directs its movements to social acts only, and when it confines its desires and aversions to the things which are in its power, and when it is satisfied with everything that is assigned to it by the common nature. For of this common nature every particular nature is a part, as the nature of the leaf is a part of the nature of the plant; except that in the plant the nature of the leaf is part of a nature which has not perception or reason, and is subject to be impeded; but the nature of man is part of a nature which is not subject to impediments, and is intelligent and just, since it gives to everything in equal portions and according to its worth, times, substance, cause (form), activity, and incident. But examine, not to discover that any one thing compared with any other single thing is equal in all respects, but by taking all the parts together of one thing and comparing them with all the parts together of another.

Thou hast not leisure or ability to read. But thou hast leisure or ability to check arrogance: thou hast leisure to be superior to pleasure and pain: thou hast leisure to be superior to love of fame, and not to be vexed at stupid and ungrateful people, nay even to care for them.(...)

http://classics.mit.edu/Antoninus/meditations.8.eight.html

046844830483313004833434

Harvester of death behind a marble altar
Sucking your last breath- smiling
A gibbering wreck, rope of love around your neck
Life a crucifixion- keep smiling
Sinking into depths, hands are tied behind your back
Strangled by devotion- smiling
Abandonment of self, depression is your ecstasy
In misfortune engrossed- smiling
Destruction is wealth- punishment your luxury
Elation through pain- Still smiling
Slave of bleak desire- in vacuum void of pity
Exotic isolation- Smiling

Barren emotion cuts like a blunt knife
Against the hatred of your blackened heart
Brewing through states in search of joy
They spit out rejection, you worship the same
Annihilation of your inner-self
Breeds gratification in your hunger for wealth
All that was beauty you've smashed wide apart
With the fist of envy, for nothing that's smart

Servants to emptiness fall onto their knees
Entranced by the smiler they crave his disease
Frailty drives them as nothingness breeds
In cartoons of virtue their observance bleeds
In lakes of fire- they yearn to be blessed
Slaves to perfection- baptised unto death
King of lost feelings, in pain he is crowned
Within love's inferno, the smiler he stands

from Rampton (2002)

046844830483313004833416

This is how the lucky feel
How the blessed men think
Like a daybreak in spring
The sun on a spring morning

Like the flat brink of a cloud
Like the dark night in autumn

But how do I feel
in my gloomy depths?
This is how the lucky feel
How the blessed men think
Like a daybreak in spring
Like the flat brink of a cloud
Like a dark night in autumn
A black winter day

This is how the lucky feel,
how the blessed men think.
Like a daybreak in spring,
the sun on a spring morning.
Like the flat brink of a cloud.
Like a dark night in autumn.

A black winter day
No, darker than that
Gloomier than an autumn night

A black winter day

from Tales From the Thousand Lakes (1994)

046844830483313004833401

Soc. Suppose I tell you something which somebody who knows told me.

Phaedr. Certainly.

Soc. May not "the wolf," as the proverb says, claim a hearing"?

Phaedr. Do you say what can be said for him.

Soc. He will argue that is no use in putting a solemn face on these matters, or in going round and round, until you arrive at first principles; for, as I said at first, when the question is of justice and good, or is a question in which men are concerned who are just and good, either by nature or habit, he who would be a skilful rhetorician has; no need of truth-for that in courts of law men literally care nothing about truth, but only about conviction: and this is based on probability, to which who would be a skilful orator should therefore give his whole attention. And they say also that there are cases in which the actual facts, if they are improbable, ought to be withheld, and only the probabilities should be told either in accusation or defence, and that always in speaking, the orator should keep probability in view, and say good-bye to the truth. And the observance, of this principle throughout a speech furnishes the whole art.

Phaedr. That is what the professors of rhetoric do actually say, Socrates. I have not forgotten that we have quite briefly touched upon this matter already; with them the point is all-important.

Soc. I dare say that you are familiar with Tisias. Does he not define probability to be that which the many think?

Phaedr. Certainly, he does.

Soc. I believe that he has a clever and ingenious case of this sort: He supposes a feeble and valiant man to have assaulted a strong and cowardly one, and to have robbed him of his coat or of something or other; he is brought into court, and then Tisias says that both parties should tell lies: the coward should say that he was assaulted by more men than one; the other should prove that they were alone, and should argue thus: "How could a weak man like me have assaulted a strong man like him?" The complainant will not like to confess his own cowardice, and will therefore invent some other lie which his adversary will thus gain an opportunity of refuting. And there are other devices of the same kind which have a place in the system. Am I not right, Phaedrus?

Phaedr. Certainly.

Soc. Bless me, what a wonderfully mysterious art is this which Tisias or some other gentleman, in whatever name or country he rejoices, has discovered. Shall we say a word to him or not?

Phaedr. What shall we say to him?

Soc. Let us tell him that, before he appeared, you and I were saying that the probability of which he speaks was engendered in the minds of the many by the likeness of the truth, and we had just been affirming that he who knew the truth would always know best how to discover the resemblances of the truth. If he has anything else to say about the art of speaking we should like to hear him; but if not, we are satisfied with our own view, that unless a man estimates the various characters of his hearers and is able to divide all things into classes and to comprehend them under single ideas he will never be a skillful rhetorician even within the limits of human power. And this skill he will not attain without a great deal of trouble, which a good man ought to undergo, not for the sake of speaking and acting before men, but in order that he may be able to say what is acceptable to God and always to act acceptably to Him as far as in him lies; for there is a saying of wiser men than ourselves, that a man of sense should not try to please his fellow-servants (at least this should not be his first object) but his good and noble masters; and therefore if the way is long and circuitous, marvel not at this, for, where the end is great, there we may take the longer road, but not for lesser ends such as yours. Truly, the argument may say, Tisias, that if you do not mind going so far, rhetoric has a fair beginning here.

Phaedr. I think, Socrates, that this is admirable, if only practicable.

Soc. But even to fail in an honourable object is honourable.

http://classics.mit.edu/Plato/phaedrus.html

axone Metal genre