Dans ma jeune vie, j'ai connu quelques personnes qui avaient comme une crainte du silence, qui n'aimaient pas ça et qui cherchaient à tout prix à le combler, le plus souvent avec des mots inutiles..
Personnellement j'ai besoin de beaucoup de silence, j'ai mes jours où je suis complètement ouf et d'autres fois je peux passer une journée en ne disant presque rien sans pour autant que je n'aille pas bien. Il y'a juste des moments où la pensée prend le dessus sur tout le reste et on as besoin de laisser s'exprimer à l'intérieur... ☁️🗯 🤫
It’s the third day. What I’m supposed to do in this room? I texted my girlfriend, (wait, what? girlfriend? You may ask my friend, aren’t you completely a stranger to women? I don’t know, you may assume her as soul mate, wife, fiancé whatever you want).
She replied me to have some good sleep, but how long a man can sleep continuously? Doesn’t he get bored of it eventually? What possibly could keep a man alive? Listening to soothing music of course, and reading something, I’m not a good reader but I’m trying to find some meaning to my whole existence through reading.
It seems ridiculous, not seems but being this way is ridiculous, being quarantined in a room without being able see another man except the room service boy, he also doesn’t want to talk to me, how a man can be so cruel to another man?
I always had these questions in my mind about my existence, existence of the universe, human, everything that exist. But suddenly it started to feel like nothing existing out there at all. I begin to realise that nothing in this world matters to me. I had long had an inkling of it, but the fully realisation begins to come now.
I feel like that it's all same to me whether the world exist out there or whether there have been nothing at all. I feel with all my being that there is nothing existing out of this room. Everything out of this room feel absurd and meaningless to me.
0 181 hour ago
Knowledge is identical with #being —sat and #chit are regarded as identical. Your #sat or #existence , or life, is to be in conformity with your chit, or what you know, teach and study. So, this knowledge can be imparted only by one who is established in a practical knowledge of Truth, one who is a #brahmanishtha . A# Guru is supposed to be a shrotriya and a brahmanishtha. A shrotriya is one who has a thorough insight into the meaning of the scriptures and has the capacity to express it in the best form of language. A brahmanishtha is one who is established in the knowledge of #Truth . It is said that the Guru should be both a brahmanishthaand a shrotriya for a practical reason. A brahmanishtha is one who is in union with God, but one who is in such union may not always be in a position to teach, because of his transcendence of all means of communicating knowledge. He is above normal body-consciousness, above the empirical means of expression. And a mere #shrotriya is like a pundit or scholar. Unless he is a brahmanishtha, he will not carry conviction when he teaches. Your teaching should carry weight and force. It should go into the hearts of the hearers. That is possible only if you live that knowledge yourself, and also you are in a position to expound it through language and diction. Now, the Guru should have a double qualification. He must be living what he teaches, and also he should have the power to express what he knows. That is a brahmanishtha and a shrotriya, beautifully blended. Such a person is an #ananya . You have no other alternative than this. You approach a Guru who is established in the knowledge which he has acquired, in whom knowledge has become a part of his being and life and practice, and who has also the blessing of the power of expression; otherwise, this truth cannot be known. This knowledge cannot be obtained through mere study for oneself, by private enterprise, merely. It requires the grace of a Master. Knowledge acquired through a Guru is living knowledge. It has a vitality about it, whereas the knowledge that you acquire merely by study of books is inert knowledge.
At what point do you fight back? How many insults, injustices, putdowns or cruelties do you accept before you say "no"? Where will you draw the line where enough is enough?
For Camus, this point of final rebellion is of supreme importance. .
Much of Camus' work is a deliberate attempt to resolve nihilism - the philosophy that life is meaningless, purposeless and untethered.
So he argues that those moments in life where "The Rebel" won't bend is the individual human drawing a line around a "the part of man which must always be defended." It is a life-affirmation of values. It is a statement: "this is what I will give and no more!". .
The rebel commits to an inviolable point in their humanity, that no other human can dare to defy. .
The rebel is the overworked employee telling their boss they're going home. It's the schoolchildren refusing to accept an unjust punishment. It's the domestic abuse victim leaving her partner. It's the slave deciding to run. .
In short, we all have the hill on which we're willing to die, and it defines our lives. .
In fact, this theme of rebellion ties in with his idea of absurdity; Camus argues that we are most free or joyful at our most downtrodden or despairing. We discover depths to ourselves and self identity that we might never have known was there. *Freedom is defined by how far it is denied.*
Oddly, given his rejection of essence and objective truth, Camus at times sounds positively Kantian. The rebel is not a self concerned egoist (although the act of rebellion is always a private moment). They are instead affirming a respect and solidarity with man as a community. Camus even refers to it as a view of "Man as metaphysical" - something closer in tone to Ancient Greek essentialists rather than the existentialists of his day (although he does use the language of "view" rather than "is"). .
So, the next time you say no, remember what your rebellion means; far from being negative, it's a profound moment of life affirmation: this is who you are, and no one can take from that. .