Κυριακή, 16 Νοεμβρίου 2008

Eπαναδιατυπώνω

I never knew when his words would turn into mockery. Was he afraid of definite assertions or did he not believe in anything definite?
- Why are you constantly going away? To maintain the illusion of freedom? Does that mean that freedom doesn't exist?
- It does and it doesn't. I go in circles, I go away and come back. Free and bound. Then should I go or stay? Because apparently it doesn't matter. If I'm bound then I'm not free. And if the goal is to come back then why go away?
- But that's the point of it all' to come back. To long for someplace else, to leave and to arrive again that you have tied to, you wouldn't want it or any other world either; you would not have to depart from because you would be nowhere. And you are also nowhere if that's the only place you have. Because then you don't think about it, long for it or love it. And that's not good. You need to think to long for something to love. So get ready to go.

Ποτέ δεν ήξερα πότε τα λόγια του θα γίνονταν εμπαιγμός. Φοβόταν τους απόλυτους ισχυρισμούς ή μήπως δεν πίστευε σε τίποτα απόλυτο;
- Γιατί φεύγεις συνεχώς; Για να διατηρήσεις την ψευδαίσθηση της ελευθερίας; Μήπως αυτό σημαίνει ότι δεν υπάρχει ελευθερία;
- Υπάρχει και δεν υπάρχει. Κάνω κύκλους. Φεύγω και επιστρέφω. Ελεύθερος και δεσμευμένος.
- Tότε πρέπει να μείνω ή να φύγω; Γιατί προφανώς δεν έχει κανένα νόημα. Αν είμαι δεσμευμένος τότε δεν είμαι ελεύθερος. Και αν ο σκοπός είναι να επιστρέψω, τότε γιατί να φύγω;
- Mα αυτή είναι η ουσία: να επιστρέφεις. Να επιθυμείς ένα άλλο μέρος, να φεύγεις και να φτάνεις ξανά στο μέρος με το οποίο έχεις δεθεί. Αυτό το μέρος δεν θα το ήθελες, όπως και κανένα άλλο μέρος στον κόσμο. Αλλά από εκεί δεν θα χρειαζόταν να αναχωρήσεις, γιατί θα βρισκόσουν ήδη στο πουθενά. Άλλωστε, είσαι στο πουθενά αν αυτό είναι το μόνο μέρος που έχεις. Γιατί τότε δεν το σκέφτεσαι, δεν το λαχταράς ή δεν το αγαπάς. Και αυτό δεν είναι καλό. Χρειάζεται να επιθυμήσεις κάτι για να το αγαπήσεις*. Για αυτό ετοιμάσου να φύγεις.


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Από το βιβλιο Death and the Dervish του Μesa Selimovic. το απόσπασμα είχε χρησιμοποιηθεί στο Εργαλείο Νο 5 (pdf) (όχι ολόκληρο), το επαναδιατυπώνω μιάς και το ξαναφέρνω πολύ στο μυαλό μου και το'φερέ στην κουβέντα με έναν μεταφυσικό τρόπο η Τίνα όπως μου το επικοινώνησε με το Ταξίδι&Πράξη. Δεν είμαι σίγουρος αν η μετάφραση είναι η κατάλληλη (ευχαριστώ Δημητρούλα για την προσπάθεια) για αυτό ανεβάζω και το αγγλικό κείμενο.

* Καταλαβαίνω ότι θέλει να πει ότι χρειάζεται να κατασκευάσεις-να εφεύρεις την επιθυμία σου για να αγαπήσεις κάτι.

2 σχόλια:

Ανώνυμος είπε...

Hope, of which it has been written often, and sung about much more. As it has occurred, and as it will always occur, as with utopias, hope was always, throughout time, a paradise dreamed of by sceptics, and not by sceptics alone, but believers too, afraid of their vanity, of which, places their heads above the compassionate hand of their God, to protect them against fear, not that they forget praying for that which fulfils their lives, at least for a small piece of well-being. Therefore, who is not satisfied with what is, of the variable distribution of the planet’s goods, over all other materials, who grasps hope that the devil will not always be behind the door, and that wealth will enter one day, better late than never, through a window. For whom everything is lost, for whose sad life had the misfortune to conserve little, who considers attending to humanity, for the right to wait, until some future date, to not be rendered unhappy as is the unhappiness of today. Assuming there is justice in this world, however, then in these times and places something exists which deserves a fellow being’s hope, not a mirage which deludes the eyes, and the mind, but a reality that, if only, could be touched with hands, it is evident that we do not need to walk every day with the hope of a meaning, or to give us the meaning of it. The justice, of basic respect, would have to preside over human relations, if it were put in charge to put all things in their rightful places. The poor person who, after denying their alms, adds sanctimoniously that he has patience, who thinks that, in reality, to advise somebody to have hope is not so different from advising him to have patience. It is not uncommon to hear it from the mouths of politicians, for whom their impatience is against anything revolutionary. Perhaps, but what of the contrary perspective? - That many revolutions would have been lost if not for a hyperbolised patience. Nothing I have can deny the appeal of hope, but I prefer patience. Already time, when it is heeded to in this world, has learned from those that prefer to let us feed their hopes, or utopias. It is not that it is superfluous; it is what people deem to be most essential to them.

sa είπε...
Αυτό το σχόλιο αφαιρέθηκε από έναν διαχειριστή ιστολογίου.