the philosophy of wood

philosophy_poem

The table
	no time for its
	existentialism
and absurd
chair leaning against
the table’s futile stance.

	I’m a pragmatic man
so I have no use for knowing
myself.

The table
	studies its own nature
by looking at its askew shade.
Chair, somberly
contemplating suicide
because it wants to remove
its painfully ingrown nails.
	Paradoxically they keep it alive,
	in form, in function. 

I have only one reality and the clarity of purpose. 

My furniture’s
introspection
is a trifling problem
in my busy condition. 

The table has begun questioning things. 
	It likes it when I leave Camus
	on its surface. 
I hear the creaky whisper, quoting:
	‘the human wooden heart has a tiresome tendency
	to label as fate only what crushes it.’

Absurdly, the chair stares at the modernity
of my modus operandi. 

I cannot be stopped to wonder. 
	Progress is my mission. 

The table is a stranger to itself.
	The chair competes 
 for my attention. 

I have appetites that the world
cannot satisfy.

Table is dissatisfied with its lucidity,
	through logic the chair has
arrived at the conclusion that
knowledge is a form of chaos.

I’m a man of the world in spite of everything. 

	In spite of poverty, war, injustice or
my furniture’s uncertainty and their long
episodes of incoherent silence.

Contemporary Poetry

the existence

the existence

Eeeeeeeeeeeeeeee
uuuuuuuuuuuuuuuuuuu
Lilililililililiiiiiiiiiiiiiiiili

if nothing had been
taught
green dirt pillow sun hidden source
I die

my love
my element

.
the taste of
reason

return as the red
towards the tasteless earth

how long can
the long understanding
last?

I die in 7 minutes
or 7 decades
for how long must I
invent the existence?

I must cry
because of all
these layers
of years

all these skins
that died
to become
thoughts.

Nihilistic Poetry

of the city

Eye motion 

the horizon swells with rawness
a white cumulous beehive,
my thoughts circle the distance
like black heavy flies,
the hairs of time
stroking my mind
like the drunken summer of an engine;
the horizon swells with pink oil
all the trees are horses
with green galloping flowers as their
heads,
my joy is the shy protruding
obnubilation
frozen in the sky like a gray cusp of moon

I am the city
with the touch as long as the empty
avenues;
my eyes strange
as the streetlight’s gloom.

Nihilistic Poetry

the nascent act

The Nascent Act Poem

it is the air expanding
leaning invisibly
on the things
that lie awake
in the oblivion of
our acts

it’s in the hair
how it flees
description
under a delirium
of nods

it is your hand playing
with the light and motion
of a naïve hour

a choice
forever collapsing
in the past

it is melancholy
beading slowly
these pearls of remembrance
in the wasteful hand
of a poet.

 

 

 

Poems

sui generis

Nothingness Poetry

A portrait of nothingness –

the tininess in between the worlds

the invisible underlying cup

a blank canvas for the painted universe

absent undisturbed gulf

the sleep that dreams me

                  while I play hardball

                        with the junkies of pursuits.

 

Nihilistic Poetry

the final hours

obliterated oblivion

Bare
on the floor
bare
with our heads
facing
the final precipice
of tomorrow
words coming
like agonies
born from the regret
of the entire universe
our eyes
etceteras of tears
unable to listen
the ticks of the clock
in the morning
light,
inebriated with
the perspective of escape
bare and obliterated
on the top floor
of a building
alongside
oblivion.
 
 
 

(a true story)
contemporary poetry

A modern crisis

 

 

 

We were born after a whole deal of postures and attitudes had been tried and dismissed. It seemed to me that this was the first time in human history when life was unbearable even while we have all the basic conditions for survival and a surplus of commodities. We live in the absence of a raison d’être and our very lives could actually be defined as the search for that sacred reason. We would and probably will travel around the globe and consume every possible experience in search of that elusive understanding that could justify and make sense of all the seemingly senseless gyrations between birth and death, hunting for that catharsis that would erase our feelings of inadequacy and insufficiency.   

If I am allowed to make a stand on the current emptiness that governs the modern rebel (and I must state that this rebel is even reluctant to assume this label), I could place him or her within a crisis of value. Let’s formulate this crisis. The ‘fortunate’ human being that is born in a middle-class or higher family is bestowed an excess of leisure, which is occupied with an endless parade of distractions, vague and short-lived entertainments that do not provide deep-rooted satisfaction. This repetition of material hedonism is deceiving and can engage the individual in a merry-go-round of renewable pleasures that are futile in their long-term effects. What an overwhelmingly urban and global society presents as the content and purpose of leisure is more often than not a distraction, a veiling of our impoverished consciousness. The value crisis in which we are situated stimulates thus, within the rebel, a sort of antagonisms against life in general and humanity in particular. Is this a wise human race encumbered by trivial pursuits? 

The rebel stands in an existential agnosticism. What can replace the insipid routines, what solution can one offer to resolve the dilemma of human baseness? If leisure represents the time humans can delve in their purpose, our reasoning would lead us to suppose that the average human lives for unchallenging and ready-made experiences. What about the higher fields of art, music, religion, love? Have these been explored sufficiently by the modern man? Do they offer any comfort? All questions with no ready answer, the rebel is obliged to ask without answering, merely pointing to the emptiness without offering a substitute.
 

The rebel doesn’t conclude hastily but is eager to explore any alternative. The contemporary paradigm is of a successive development from school to career, love to family, wealth to belongings, material accumulations to distractions; yet all this is seen as a deception, a reductionism of the natural potential for a human life.  The rebel is apt to adopt a cynical skepticism towards the replacement of one mode of life for another. Life becomes an experiment, a lonesome journey through the limbo of uncertainty. Could religion fill this gap, could music appease this anxiety, could art express this loneliness, could love heal this wound? The experimenter enters them all and many others with caution but will urgently surrender if any of these would deliver him from the surrounding emptiness. Yet traps abound, the guinea-pig rebel still has within the seed of conformism, soon things lose their depth and life abandons its impetus. How to keep the zest for life awake without returning to the dullness of a repetition-ridden soul? 
 

It may seem we are doomed, that any experience by force of repetition becomes insufficiently satisfying for the abyss of hunger that grows inside.  

These reflections surge from a modern crisis. A crisis from our lack of meaning, our absence of value. This, in other words, can be called a spiritual crisis. But the themes of this crisis are not god or original sin, it rather belongs to practical ontology, that is to say, a transforming of the quality of being, producing a reality that becomes not only bearable but powerful enough to sweep away the myopic awareness of normal human life. A new understanding might be wanting, a new wisdom of what we understand human life to be, what we do and what we aspire to; a journey that requires a mixture between philosophy and adventure, a compendium of revolt, daring and openness.
 
 
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