A forma pode constituir uma violência, colocando fronteiras e, por aí, controlando os trânsitos. Ou pode incorporar uma visão, teoria, sobre a graça da vida e das relações - o gesto. A forma pode ser uma forma de comunicação.
17/11/2023
Depoimento - the action
"What causes war—religious, political, or economic? Obviously, belief, either in nationalism, in an ideology, or in a particular dogma. If we had no belief but goodwill, love, and consideration between us, then there would be no wars. But we are fed on beliefs, ideas, and dogmas and therefore we breed discontent. The present crisis is of an exceptional nature and we as human beings must either pursue the path of constant conflict and continuous wars, which are the result of our everyday action, or else see the causes of war and turn our back upon them.
Obviously what causes war is the desire for power, position, prestige, and money; also the disease called nationalism, the worship of a flag; and the disease of organized religion, the worship of a dogma. All these are the causes of war; if you as an individual belong to any of the organized religions, if you are greedy for power, if you are envious, you are bound to produce a society which will result in destruction. So again it depends upon you and not on the leaders—not on so-called politicians and all the rest of them. It depends upon you and me but we do not seem to realize that. If once we really felt the responsibility of our own actions, how quickly we could bring to an end all these wars, this appalling misery! But you see, we are indifferent. We have three meals a day, we have our jobs, we have our bank accounts, big or little, and we say, “For God’s sake, don’t disturb us, leave us alone.” The higher up we are, the more we want security, permanency, tranquility, the more we want to be left alone, to maintain things fixed as they are; but they cannot be maintained as they are, because there is nothing to maintain. Everything is disintegrating. We do not want to face these things, we do not want to face the fact that you and I are responsible for wars.
You and I may talk about peace, have conferences, sit round a table and discuss, but inwardly, psychologically, we want power, position, we are motivated by greed. We intrigue, we are nationalistic, we are bound by beliefs, by dogmas, for which we are willing to die and destroy each other. Do you think such people, you and I, can have peace in the world? To have peace, we must be peaceful; to live peacefully means not to create antagonism. Peace is not an ideal. To me, an ideal is merely an escape, an avoidance of what is, a contradiction of what is. An ideal prevents direct action upon what is. To have peace, we will have to love, we will have to begin not to live an ideal life but to see things as they are and act upon them, transform them. As long as each one of us is seeking psychological security, the physiological security we need—food, clothing, and shelter—is destroyed. We are seeking psychological security, which does not exist; and we seek it, if we can, through power, through position, through titles, names—all of which is destroying physical security. This is an obvious fact, if you look at it.
To bring about peace in the world, to stop all wars, there must be a revolution in the individual, in you and me. Economic revolution without this inward revolution is meaningless, for hunger is the result of the maladjustment of economic conditions produced by our psychological states—greed, envy, ill-will, and possessiveness. To put an end to sorrow, to hunger, to war, there must be a psychological revolution and few of us are willing to face that. We will discuss peace, plan legislation, create new leagues, the United Nations and so on and on; but we will not win peace because we will not give up our position, our authority, our money, our properties, our stupid lives. To rely on others is utterly futile; others cannot bring us peace. No leader is going to give us peace, no government, no army, no country. What will bring peace is inward transformation, which will lead to outward action. Inward transformation is not isolation, is not a withdrawal from outward action. On the contrary, there can be right action only when there is right thinking and there is no right thinking when there is no self-knowledge. Without knowing yourself, there is no peace.
To put an end to outward war, you must begin to put an end to war in yourself. Some of you will nod your heads and say, “I agree,” and go outside and do exactly the same as you have been doing for the last ten or twenty years. Your agreement is merely verbal and has no significance, for the world’s miseries and wars are not going to be stopped by your casual assent. They will be stopped only when you realize the danger, when you realize your responsibility, when you do not leave it to somebody else. If you realize the suffering, if you see the urgency of immediate action and do not postpone, then you will transform yourself; peace will come only when you yourself are peaceful, when you yourself are at peace with your neighbor."
J. Krishnamurti
16/11/2023
As trevas e os dyas
"Poeta de palavra rara e verbo arqueológico, Francisco Soares oferece-nos neste novo livro duas recolhas em tudo singulares.
Em As Trevas e os Dyas respira-se uma atmosfera de aroma teogónico, em que perpassam temas como a noite primordial, a luz do princípio, a primeva sombra, o silêncio anteprimeiro, o tempo imemorial, mas também a terra e o fogo, o corpo e a nudez, os favos de mel, os lagos e o sonho, a alma e o silogismo imaterial do amor.
Em Sonetos Místicos Assituados, por seu lado, deparamos com um conjunto de sonetos de uma perfeição formal como hoje raramente encontramos na poesia portuguesa. Nestes textos, é mística sobretudo a dinâmica de rel[lig]ação do sujeito com as profundezas do inter-locutor interno, que se cruza com o Outro supremo — ora na prece, ora numa certa forma de contemplação da vida a partir do recesso primordial da existência.
Este é um livro que solicita uma leitura detida, quase ruminada, digerida num centrado recolhimento que, só ele, confere acesso ao espírito que paira e poisa, aqui e ali, inefável mas intensamente, por entre as trevas que nos visitam e a luz dos dias que, entre a pertença e o retorno, edificam em nós a liberdade intacta e um destino maior.
*
O AUTOR
A vida é uma ficção. Qualquer nota biográfica a resume. Francisco Soares nasceu em Lisboa e em Benguela. Cresceu, formou-se e viveu no triângulo luso-falante do Atlântico. A poesia deste livro, como dos anteriores, interage com tais vivências, fluidas, indefinidas, radicadas e alentadas para o que mais importa. Escrita primeiro ao longo da década de 1980, continua longas e frutíferas conversas sobre a Arte Antiga, tidas com peregrinos ainda hoje no caminho e um que partiu para mais longe. Sem nomes, pese embora a caligrafia que também dá sinal dos meus ritmos.
Os outros títulos de poesia publicados foram:
Disperso & Vário (Lisboa, Edições Átrio, 1993)
Fábula da captação do elemento desvairado (Lisboa, Edições Átrio, 1995)
Restauração (Mafra, Edições Sem Nome, 2020)"
15/11/2023
14/11/2023
13/11/2023
A teoria dos fractais
é como a arte abstrata: estiliza-nos o pensamento, mas reduz a diversidade à multiplicação determinável - embora em número imprevisível. Uma árvore não se reduz a isso.
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