Belma Bešlić-Gál

Back on blogger track

2010-09-22T20:45:00.002+02:00

Well, here we go again...
Actually, I thought that was it - blogger and I - mission impossible... But, as many times before - the things always happen when you are sure that they wont... My "official" webpage will contain only the data regarding my compositions. The rest can be found here - a lot of useless junk from my past lifes, my mind, surroundings... Never mind the boredom...

dEUS

2009-01-13T19:23:00.006+01:00

Volim ovaj bend. Taj trashy, neušminkan sound, sirov... Falš, prljav, senzualan... Melanholičan... Nabrijan, nabijen... Razarajući nabijen... Iskren. Belgijski. Ko je bio u Belgiji znaće na šta mislim... Uživajte u sivom Antwerpenškom nebu tri dana, furajte tim ulicama... Kompresija zapadnoevropskog, humanističkog, nacionalističkog, izolovanog, eksponiranog, izgubljenog, nađenog...

Volim dEUS koncept iza dEUS koncepta...

Volim dEUS.

Artist: Deus
Album: Pocket Revolution
Title: Bad Timing

Everything is quiet
There, in a pool of light
I would have sworn that she had died
I'm telling you

In all that i will say
In every move i'll make
You'll see that i don't fake Even if i wanted to

She passed it on to me

She walked into my life
The ridiculous and sublime
Beneath the lowered sky
She fell in love

And passed it on to me

I threw it all away
Like a record that you don't play
And all the hurt i saved
Well, time had come

I passed it on to her

Do you realize
Do you realize
To look into her eyes
And to let her go

To pass it on to him

Now everything was quiet
I would have sworn that she had died
And i didn't even try....

(Was it bad timing?)
Now all you want to hear
Is everything you fear
So don't you come too near

Cause everything you need
You'll get from her

Darkness by Lord Byron

2008-08-19T18:25:00.006+02:00

I had a dream, which was not all a dream.
The bright sun was extinguish'd, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came and went--and came, and brought no day,
And men forgot their passions in the dread
Of this their desolation; and all hearts
Were chill'd into a selfish prayer for light:
And they did live by watchfires--and the thrones,
The palaces of crowned kings--the huts,
The habitations of all things which dwell,
Were burnt for beacons; cities were consum'd,
And men were gather'd round their blazing homes
To look once more into each other's face;
Happy were those who dwelt within the eye
Of the volcanos, and their mountain-torch:
A fearful hope was all the world contain'd;
Forests were set on fire--but hour by hour
They fell and faded--and the crackling trunks
Extinguish'd with a crash--and all was black.
The brows of men by the despairing light
Wore an unearthly aspect, as by fits
The flashes fell upon them; some lay down
And hid their eyes and wept; and some did rest
Their chins upon their clenched hands, and smil'd;

And others hurried to and fro, and fed
Their funeral piles with fuel, and look'd up
With mad disquietude on the dull sky,
The pall of a past world; and then again
With curses cast them down upon the dust,
And gnash'd their teeth and howl'd: the wild birds shriek'd
And, terrified, did flutter on the ground,
And flap their useless wings; the wildest brutes
Came tame and tremulous; and vipers crawl'd
And twin'd themselves among the multitude,
Hissing, but stingless--they were slain for food.
And War, which for a moment was no more,
Did glut himself again: a meal was bought
With blood, and each sate sullenly apart
Gorging himself in gloom: no love was left;
All earth was but one thought--and that was death
Immediate and inglorious; and the pang
Of famine fed upon all entrails--men
Died, and their bones were tombless as their flesh;
The meagre by the meagre were devour'd,
Even dogs assail'd their masters, all save one,
And he was faithful to a corse, and kept
The birds and beasts and famish'd men at bay,
Till hunger clung them, or the dropping dead
Lur'd their lank jaws; himself sought out no food,
But with a piteous and perpetual moan,
And a quick desolate cry, licking the hand
Which answer'd not with a caress--he died.
The crowd was famish'd by degrees; but two
Of an enormous city did survive,
And they were enemies: they met beside
The dying embers of an altar-place
Where had been heap'd a mass of holy things
For an unholy usage; they rak'd up,
And shivering scrap'd with their cold skeleton hands
The feeble ashes, and their feeble breath
Blew for a little life, and made a flame
Which was a mockery; then they lifted up
Their eyes as it grew lighter, and beheld
Each other's aspects--saw, and shriek'd, and died--
Even of their mutual hideousness they died,
Unknowing who he was upon whose brow
Famine had written Fiend. The world was void,
The populous and the powerful was a lump,
Seasonless, herbless, treeless, manless, lifeless--
A lump of death--a chaos of hard clay.
The rivers, lakes and ocean all stood still,
And nothing stirr'd within their silent depths;
Ships sailorless lay rotting on the sea,
And their masts fell down piecemeal: as they dropp'd
They slept on the abyss without a surge--
The waves were dead; the tides were in their grave,
The moon, their mistress, had expir'd before;
The winds were wither'd in the stagnant air,
And the clouds perish'd; Darkness had no need
Of aid from them--She was the Universe.

Firefly

2008-08-14T14:58:00.013+02:00

Sjećam se svoga prvog razmišljanja o svicima... Noć je bila tamna i vesela. Gorjela je vatra. Cijela moja porodica bijaše na okupu, a ja, na udobnom krilu svoje mame, pospana. Valjda od trke toga dana... Bilo je tu, oko pomenute vatre, još prisutnih. No imena im se ne sjećam, ni lica: valjda mi nisu bila bitna... Bila sam sita, nije mi bilo hladno. No bilo mi je ništa. Toliko ništa, da mi čak nije bilo ni dosadno. Kad odjedanput - svijetleća tačkica!

" Auu! "

U mome dotadašnjem svijetu, svijetlili su Sunce, Mjesec, sijalice, farovi, svijeće. A oni su svijetlili pravo. I nisu bili živa bića. Ništa se nije palilo i gasilo samo od sebe - uvijek je postojalo objašnjenje zašto sve to gori kako gori; znalo se ko pali, ko gasi, zašto, kada... No svitac je bio drugačiji. Njega niko nije palio, niti gasio. K` tomu je još i letio... Ništa o njemu nisam mogla saznati... Ni zašto svijetli, ni kada se pali, ni kada gasi... Čak mi ni moj djed, koji je važio za mnogo pametnog pripadnika NOB-a, nije umio ništa reći... Valjda postoje svjetla o kojima ništa ne možemo znati...

Samo jesu.
U očima...
U dahu...

In your room/DM

2008-07-10T14:03:00.002+02:00

In your room
Where time stands still
Or moves at your will
Will you let the morning come soon
Or will you leave me lying here
In your favourite darkness
Your favourite half-light
Your favourite consciousness
Your favourite slave

In your room
Where souls disappear
Only you exist here
Will you lead me to your armchair
Or leave me lying here
Your favourite innocence
Your favourite prize
Your favourite smile
Your favourite slave

I'm hanging on your words
living on your breath
feeling with your skin
Will I always be here

In your room
Your burning eyes
Cause flames to arise
Will you let the fire die down soon
Or will I always be here
Your favourite passion
Your favourite game
Your favourite mirror
Your favourite slave

I'm hanging on your words
living on your breath
feeling with your skin
Will I always be here

Walking in my shoes/Beyond good and evil

2008-06-25T08:41:00.006+02:00

I would tell you about the things they put me through
The pain I've been subjected to
But the Lord himself would blush
The countless feasts laid at my feet
Forbidden fruits for me to eat
But I think your pulse would start to rush

Now I'm not looking for absolution
Forgiveness for the things I do
But before you come to any conclusions
Try walking in my shoes
Try walking in my shoes

You'll stumble in my footsteps
Keep the same appointments I kept
If you try walking in my shoes
If you try walking in my shoes

Morality would frown upon
Decency look down upon
The scapegoat fate's made of me
But I promise now, my judge and jurors
My intentions couldn't have been purer
My case is easy to see

I'm not looking for a clearer conscience
Peace of mind after what I've been through
And before we talk of any repentance
Try walking in my shoes
Try walking in my shoes

You'll stumble in my footsteps
Keep the same appointments I kept
If you try walking in my shoes
If you try walking in my shoes
Try walking in my shoes

Now I'm not looking for absolution
Forgiveness for the things I do
But before you come to any conclusions
Try walking in my shoes
Try walking in my shoes

You'll stumble in my footsteps
Keep the same appointments I kept
If you try walking in my shoes
You'll stumble in my footsteps
Keep the same appointments I kept
If you try walking in my shoes
Try walking in my shoes
If you try walking in my shoes
Try walking in my shoes

THE FREE SPIRIT

O sancta simplicitiatas! In what strange simplification and falsification man lives! One can never cease wondering when once one has got eyes for beholding this marvel! How we have made everything around us clear and free and easy and simple! how we have been able to give our senses a passport to everything superficial, our thoughts a godlike desire for wanton pranks and wrong inferences!--how from the beginning, we have contrived to retain our ignorance in order to enjoy an almost inconceivable freedom, thoughtlessness, imprudence, heartiness, and gaiety--in order to enjoy life! And only on this solidified, granitelike foundation of ignorance could knowledge rear itself hitherto, the will to knowledge on the foundation of a far more powerful will, the will to ignorance, to the uncertain, to the untrue! Not as its opposite, but--as its refinement! It is to be hoped, indeed, that LANGUAGE, here as elsewhere, will not get over its awkwardness, and that it will continue to talk of opposites where there are only degrees and many refinements of gradation; it is equally to be hoped that the incarnated Tartuffery of morals, which now belongs to our unconquerable "flesh and blood," will turn the words round in the mouths of us discerning ones. Here and there we understand it, and laugh at the way in which precisely the best knowledge seeks most to retain us in this SIMPLIFIED, thoroughly artificial, suitably imagined, and suitably falsified world: at the way in which, whether it will or not, it loves error, because, as living itself, it loves life!

EPICTETUS / THE DISCOURSES / BOOK IV

2008-06-10T13:51:00.001+02:00

About freedom

He is free who lives as he wishes to live; who is neither subject to compulsion nor to hindrance, nor to force; whose movements to action are not impeded, whose desires attain their purpose, and who does not fall into that which he would avoid. Who, then, chooses to live in error? No man. Who chooses to live deceived, liable to mistake, unjust, unrestrained, discontented, mean? No man. Not one then of the bad lives as he wishes; nor is he, then, free. And who chooses to live in sorrow, fear, envy, pity, desiring and failing in his desires, attempting to avoid something and falling into it? Not one. Do we then find any of the bad free from sorrow, free from fear, who does not fall into that which he would avoid, and does not obtain that which he wishes? Not one; nor then do we find any bad man free.

If, then, a man who has been twice consul should hear this, if you add, “But you are a wise man; this is nothing to you”: he will pardon you. But if you tell him the truth, and say, “You differ not at all from those who have been thrice sold as to being yourself not a slave,” what else ought you to expect than blows? For he says, “What, I a slave, I whose father was free, whose mother was free, I whom no man can purchase: I am also of senatorial rank, and a friend of Caesar, and I have been a consul, and I own many slaves.” In the first place, most excellent senatorial man, perhaps your father also was a slave in the same kind of servitude, and your mother, and your grandfather and all your ancestors in an ascending series. But even if they were as free as it is possible, what is this to you? What if they were of a noble nature, and you of a mean nature; if they were fearless, and you a coward; if they had the power of self-restraint, and you are not able to exercise it.

“And what,” you may say, “has this to do with being a slave?” Does it seem to you to be nothing to do a thing unwillingly, with compulsion, with groans, has this nothing to do with being a slave? “It is something,” you say:but who is able to compel me, except the lord of all, Caesar?” Then even you yourself have admitted that you have one master. But that he is the common master of all, as you say, let not this console you at all: but know that you are a slave in a great family. So also the people of Nicopolis are used to exclaim, “By the fortune of Caesar, are free.”

EPICTETUS

2007-06-05T13:10:00.002+02:00

"All philosophy lies in two words, sustain and abstain."

2006-08-05T17:49:00.003+02:00

ARISTOTEL
Chapter 5.
We are responsible for bad as well as for good actions.

The end, then, being what we wish for, the means what we deliberate about and choose, actions concerning means must be according to choice and voluntary. Now the exercise of the virtues is concerned with means. Therefore virtue also is in our own power, and so too vice. For where it is in our power to act it is also in our power not to act, and vice versa; so that, if to act, where this is noble, is in our power, not to act, which will be base, will also be in our power, and if not to act, where this is noble, is in our power, to act, which will be base, will also be in our power. Now if it is in our power to do noble or base acts, and likewise in our power not to do them, and this was what being good or bad meant, then it is in our power to be virtuous or vicious.
The saying that 'no one is voluntarily wicked nor involuntarily happy' seems to be partly false and partly true; for no one is involuntarily happy, but wickedness is voluntary. Or else we shall have to dispute what has just been said, at any rate, and deny that man is a moving principle or begetter of his actions as of children. But if these facts are evident and we cannot refer actions to moving principles other than those in ourselves, the acts whose moving principles are in us must themselves also be in our power and voluntary.
But not only are the vices of the soul voluntary, but those of the body also for some men, whom we accordingly blame; while no one blames those who are ugly by nature, we blame those who are so owing to want of exercise and care. So it is, too, with respect to weakness and infirmity; no one would reproach a man blind from birth or by disease or from a blow, but rather pity him, while every one would blame a man who was blind from drunkenness or some other form of self-indulgence. Of vices of the body, then, those in our own power are blamed, those not in our power are not. And if this be so, in the other cases also the vices that are blamed must be in our own power.
Now some one may say that all men desire the apparent good, but have no control over the appearance, but the end appears to each man in a form answering to his character. We reply that if each man is somehow responsible for his state of mind, he will also be himself somehow responsible for the appearance; but if not, no one is responsible for his own evildoing, but every one does evil acts through ignorance of the end, thinking that by these he will get what is best, and the aiming at the end is not self-chosen but one must be born with an eye, as it were, by which to judge rightly and choose what is truly good, and he is well endowed by nature who is well endowed with this. For it is what is greatest and most noble, and what we cannot get or learn from another, but must have just such as it was when given us at birth, and to be well and nobly endowed with this will be perfect and true excellence of natural endowment. If this is true, then, how will virtue be more voluntary than vice? To both men alike, the good and the bad, the end appears and is fixed by nature or however it may be, and it is by referring everything else to this that men do whatever they do.
Whether, then, it is not by nature that the end appears to each man such as it does appear, but something also depends on him, or the end is natural but because the good man adopts the means voluntarily virtue is voluntary, vice also will be none the less voluntary; for in the case of the bad man there is equally present that which depends on himself in his actions even if not in his end. If, then, as is asserted, the virtues are voluntary (for we are ourselves somehow partly responsible for our states of character, and it is by being persons of a certain kind that we assume the end to be so and so), the vices also will be voluntary; for the same is true of them.
With regard to the virtues in general we have stated their genus in outline, viz. that they are means and that they are states of character, and that they tend, and by their own nature, to the doing of the acts by which they are produced, and that they are in our power and voluntary, and act as the right rule prescribes. But actions and states of character are not voluntary in the same way; for we are masters of our actions from the beginning right to the end, if we know the particular facts, but though we control the beginning of our states of character the gradual progress is not obvious any more than it is in illnesses; because it was in our power, however, to act in this way or not in this way, therefore the states are voluntary.
Let us take up the several virtues, however, and say which they are and what sort of things they are concerned with and how they are concerned with them; at the same time it will become plain how many they are. And first let us speak of courage.

2006-08-05T17:15:00.003+02:00

ARISTOTEL
Book I: The Good for Man
Chapter 1.
All human activities aim at some good: some goods subordinate to others.
EVERY art and every inquiry, and similarly every action and pursuit, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim. But a certain difference is found among ends; some are activities, others are products apart from the activities that produce them. Where there are ends apart from the actions, it is the nature of the products to be better than the activities. Now, as there are many actions, arts, and sciences, their ends also are many; the end of the medical art is health, that of shipbuilding a vessel, that of strategy victory, that of economics wealth. But where such arts fall under a single capacity--as bridle-making and the other arts concerned with the equipment of horses fall under the art of riding, and this and every military action under strategy, in the same way other arts fall under yet others--in all of these the ends of the master arts are to be preferred to all the subordinate ends; for it is for the sake of the former that the latter are pursued. It makes no difference whether the activities themselves are the ends of the actions, or something else apart from the activities, as in the case of the sciences just mentioned.

OCEANS+WHERE I`VE BEEN/GONNA GO 08

2006-07-26T14:56:00.010+02:00

OCEANS

by Pearl jam

Hold on to the thread

The currents will shift

Glide me towards...

You know something's left

And we're all allowed

To dream of the next...

the next, time we touch...

You don't have to stray

Tho oceans away

Waves roll in my thoughts

Hold tight the ring...

The sea will rise...

Please stand by the shore...

I will be...I will be there once more...

kolonizacija

2006-07-24T23:34:00.006+02:00

“Dragi gledaoci, sa nama je James Johansson, predsjednik stručne komisije za odabir najpodobnijeg naroda za kolonizaciju novog sistema, inače stručnjak za nacionalne genetike te kolektivnu svijest i podsvijest.
Gospodine Johansson, ovo su zaista istorijski trenuci za ljudsku civilizaciju. Nalazimo se na prekretnici, po prvi put u povijesti ljudska vrsta fizički naseljava drugi svijet. Kako je došlo do odabira bosanaca za jedan takav poduhvat?
- “ Moram vam reći da smo godinama radili na projektu analiziranja mentaliteta. Već na samom početku je bilo jasno da mnogi narodi nemaju osnovne kvalitete koji su neophodni za uspješnu kolonizaciju. Primarni selektivni uslovi su bili kontinuirani višemilenijumski opstanak na jednom teritoriju, raznovrsni ( što bi bosanci rekli, kroz smijeh, čas vako, čas nako ) uslovi života te iz toga rezultirajuća sociologija i psihologija. Tu su odmah otpali mnogi narodi. Kako se lista sužavala, tako nam je bilo sve teže donijeti odluku koja tri naroda da predložimo samitu. Na kraju smo imali Norvežane, Tibetance i Bosance.
“Zašto ta tri naroda?”
“Pa, norvežani i tibetanci su opstali malte ne pod ledom, a uspjeli su da izgrade kulturu. Norvežani su bili relativno divlji, putnici kroz hladna mora, otkrili su ameriku i njima dugujemo vjerovanje američkih civilizacija u bijelog riđeg velikog čovjeka. Zbog tog ubjeđenja je svijet sada kakav jest, amerika to što jest; ti narodi su zbog svog vjerovanja bili pasivni po samom dolasku španaca...Norvežani su evoluirali, sad su radni narod. Imaju mnoštvo kvaliteta koje zahtijeva proces koloniziranja. Tibetanci su u svojim ubjeđenjima odavno putnici, kroz živote, barda...Opstajali su u nevjerovatnim uslovima...”
“I zašto baš Bosanci?”
“Tu je odluku jednoglasno donio samit naroda. Iz razumljivih razloga, koje ću da navedem: genetska raznovrsnost kao proizvod miješanja interkontinentalnih genetika tokom hiljada godina, što garantuje novoj koloniji genetsku raznovrsnost. Jedinstveni mehanizmi adaptiranja novim uslovima; tu smo prije svega analizirali mehanizme življenja pod okupacijama. Sposobnost vegetiranja i umiranja uz humor; to je bitno u slučaju da dođe do nepredviđenog desetkovanja. Jer to vam je onda garant da se preostala populacija ni u kom slučaju neće demoralisat. Onda mentalitetna karakteristika prihvatanja datih realnosti, tipa “ Tako je kako je “. I to s takvom frapantnom nonšalantnošću... Zatim INAT, to je nešto što je od iznimne važnosti a niko drugi ne posjeduje u tolikoj mjeri. Bosanci će nevjerovatne stvari učiniti iz inata, samo da se ne bi reklo “et vidiš, ne može”. On će onda reći “Ne može?Ti meni da ne može?E sad ćeš vidit da može, čuj on meni da ne može... Ja kad se zainatim...” A to je bitno kad naseljavate beživotne sredine. Mogao bih sada nabrajati u nedogled... No osnovno je: sa svim tim karakteristikama, zaista graniči sa magijom da još uopšte postoje. I baš to, što još uvijek postoje a prema sebi su takvi kakvi su, što su drugi bili i jesu prema njima takvi kakvi su, a oni i nakon više hiljada godina postoje kako postoje, sve ih to čini endemičnima: pazite, s ničim, nikako, biti vazda i svakako... To je misterija ljudskog roda. Ja se slažem u potpunosti s odlukom samita; garantira ljudskoj vrsti opstanak... Pa sad, bože moj, što bi bosanci rekli “Bolje ikako nego nikako ( he, he, tip se smije ) “.
“U koliko etapa će teći proces naseljavanja?”
“Da bi ste imali zdravu koloniju, neophodno je na drugi svijet poslati 150 – 200 hiljada ljudi. To će naravno imati šestok sociološki impakt na preostalo društvo. Da bi smo potpomogli preostali narod, činićemo sve da shvate prednosti življenja u pograničnim zenljama, te zemljama prvog, drugog, trećeg svijeta... Objasnićemo šta im se sve nudi: posao, prava, rahatluk, korijen – matice...Računamo da će otprilike jedan milion bosanaca shvatiti da smo u pravu i s tim u vezi emigrativno i postupiti...”
“A šta je sa ostalima?”“E što se njih tiče, ne znam šta bi vam reko... Bićemo tu da im pomognemo, da što lakše prebrode taj prvi period, jer nije baš svejedno kad odjednom izgubite trećinu sunarodnjaka... No, ne sikirajte se vi za njih, opstaće oni, ko i vazda do sad...”
“Gospodine Johansson, hvala vam na iscrpnim pojašnjenjima”
“Hvala i vama na pozivu”
“Pra...” cap, prekida se projekcija.

//written by Belma Beslic_III scene_//

Perspektiven

2006-07-21T19:35:00.000+02:00

2006-07-19T00:22:00.000+02:00

2006-07-19T00:17:00.004+02:00

Postoji toliko puteva u bezbroj različitih smjerova... Mnoga raskršća prolazimo a da ih nismo ni svjesni, budu i prođu kao da nisu ni postojala... No postoji nekolicina njih koja nam determinišu život za vazda, pa nas taj put kojim najednom krenemo dovede u podneblja o kojima ni sanjati nismo mogli, te svaki sljedeći krajolik poredimo sa tim. Ako iz neobjašnjivih, suštinski neracionalnih razloga tog krajolika nestane, vozimo se dalje čekajući novo vidljivo raskršće ne bi li se ponovo našli u tom nezaboravnom svijetu... Ako smo sretni, vidjećemo to raskršće i taj svijet uz put nakon njega... Ako smo sretni, naša lutanja raznim putevima će nas dovesti do tog nekog nevidljivog raskršća, pa ćemo se ponovo naći u toj tako poznatoj dolini... Onda bi bilo pametno izaći iz auta i nastaviti pješice, polako, da ne bude da se zbog vožnje u petoj ponovo luta...

Možda je ovo sve proizvod mašte moga malo luckastog i blesavog mozga, možda više ni ne znam prepoznati istinu... Možda sam se previše zapetljala u pojam apsolutne istine, u to da je ona često sušta suprotnost onome kakvima se stvari čine... Znam samo da ovim svijetom nije hodala ispunjenija osoba od mene i da sam htjela ispraviti i počinjene i nepočinjene greške, da sam htjela prihvatiti sve, razumjeti sve, da sam htjela dokazati koliko mi je sve značilo i koliko mi sve ostalo ne znači ništa...Vjerovala sam u jedan viši svijet, nedodirljiv, bezvremen... Osjećam nepodnošljivu potrebu da se saopštim, pa se nadam da će zaista biti shvaćeno da niti jedan jedini razlog nemam za laž, zašto bi išta bilo lagano? Ovi mjeseci su bili manifest stvari za koje sam mislila da ih nikada ne bi uradila i prihvatila, jer ih iz dna svoje duše prezirem...

written by Belma Beslic_2006_

2006-07-16T23:39:00.004+02:00

«U borbi mira nema.»
«I u snu kad sanjaš, obzorja u magli; na pute kad se spremaš, a znaš da nisu tvoji...»
«Ali ovo jesu puti moji! Ja drugih nemam.
Kroz sve živote ove pute sanjam... Materice biram... "
Znala je da ima šest stanja podsvijesti.
I da ima samo jedna svijest;
samo jedan svijet, kroz koji duša luta kao talas od kraja pa do početka, i opet...
Farse je kraljica.
Leptirica.
Lažne sreće glumica...
Umjesto prosvijetljenja, svakog puta novi život bira...
«Umirem rado...»
Reče.

2006-07-08T20:19:00.005+02:00

THE DOCTRINE OF THE MEAN - Confucius

What Heaven has conferred is called The Nature; an accordance withthis nature is called The Path of duty; the regulation of this path iscalled Instruction. The path may not be left for an instant. If it could be left, itwould not be the path. On this account, the superior man does not waittill he sees things, to be cautious, nor till he hears things, to beapprehensive. There is nothing more visible than what is secret, and nothingmore manifest than what is minute. Therefore the superior man iswatchful over himself, when he is alone. While there are no stirrings of pleasure, anger, sorrow, or joy, themind may be said to be in the state of Equilibrium. When thosefeelings have been stirred, and they act in their due degree, thereensues what may be called the state of Harmony. This Equilibrium isthe great root from which grow all the human actings in the world, andthis Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and ahappy order will prevail throughout heaven and earth, and all thingswill be nourished and flourish. Chung-ni said, "The superior man embodies the course of the Mean;the mean man acts contrary to the course of the Mean. "The superior man's embodying the course of the Mean is because heis a superior man, and so always maintains the Mean. The mean man'sacting contrary to the course of the Mean is because he is a mean man,and has no caution."

TAJNA KNJIGA STRATEGIJE

2006-07-04T01:30:00.005+02:00

PREDGOVOR:

TAJNA KNJIGA STRATEGIJE
( Heido Hidensho )

Vojne snage definišu posebno korištenje jedinica i trupa
( gunpo ), te pripremanje jedne strategije ( heiho ).
Vojna jedinica ( gun ) se sastoji od 12 500 vojnika, kako u knjizi Shurei ( odlomak Kakan shiba ) biva opisano. Šest gun-a tvore jedan oh, tri gun-a jedan taikoku, dva gun-a jedan jikoku, jedan gun jedan shokoku. Sve jedinice dobivaju naređenja od Šoguna ( Shogun )*
Po knjizi Sanryaku, glavni zadatak jedinica je promatranje raspoloženja mase te sprovođenje direktiva vlasti. Šogunov zadatak je da mudro vodi zemlju i da štiti svoj narod. Stare knjige prenose da je Šogun mnogo novaca davao u trupe i da ih je podijelio u pet grupa. Prva je koristila luk i strijelu, druga, treća, četvrta,peta helebarden ( različite vrste koplja ). Vojnici sa mačevima su nazivani tampei.
U knjizi Shiko se jednostavne helebarde, trostruke helebarde, sjekira, mač i štit te luk i strijela navode kao glavna oružja.
Knjiga Shiko govori da su za jednu bitku oružje i strategija najbitniji, da naoružani važe za vojnike.
Svi vojnici trebaju poznavati ove tehnike. Ja sam uvijek osjećao jaku potrebu da se bavim strategijama koje su prenošene s generacije na generaciju, tražio sam majstore i studirao njihove nauke.
Tako sam i u stanju svoje znanje u ovoj knjizi zapisati. Podijeljena je u tri ilustrovana dijela: TENRI ( priroda i vrijeme ), CHIRI
( okolina ) i JINRI ( veličina i kvalitet armije ). Oni su opet podijeljeni u pet odlomaka sa 126 dijelova. Svoje znanje nazivam HEIHO HIDENSHO: TAJNA KNJIGA STRATEGIJE. Pored strategija majstora, sadrži i moje sopstvene. Neka svi, koji žele, ovom visokom umjetnošću ovladaju!

*Stvarno značenje: «General», Šogun je bila titula vladara Japana u skoro čitavom periodu između 1192-1868.

PISMO IZ 1920. godine

2006-07-04T00:52:00.003+02:00

Priča u prvom licu, premijerno objavljena 1946. godine. Vremenski pada u mart 1920. u doba posle Prvog svetskog rata. Pripovedač i njegov prijatelj Maks Levenfeld sede na koferima na železničkoj stanici Slavonski Brod i čekaju voz za koji ne znaju kada će doći, ali znaju da će biti prepun. Maks Levenfeld je pripovedačev prijatelj iz mladosti koga nije video nekoliko godina. Levenfeld je Sarajlija, plemenitog porekla, majka mu je bila lepotica na glasu. Pripovedač i Levenfeld postali su prijatelji u gimnaziji, uprkos razlici u godinama, što u tom uzrastu znači mnogo. Prijateljstvo se produbljuje, mladi ljudi zajedno čitaju knjige, i jedan drugom poveravaju tajne. Maks je ateista, a pripovedač koji je od njega mlađi tri godine vidi u njemu i uzor i prijatelja. Maks je, posle mature, otišao u Beč, da studira medicinu i prijateljstvo se prekinulo. Našli su se, slučajno, posle ratnih godina, na peronu železničke stanice, u iščekivanju beogradskog voza. U nekoliko reči, pričaju jedan drugom kako su proveli rat. Posle vojne lekarske službe Maks je sredio svoju sarajevsku ostavštinu i sprema se da emigrira u Južnu Ameriku. Izmenjen je, i ne razgovara više ni o knjigama ni o poeziji. Za njega pripovedač kaže: „Posle toga velikog rata sretalo se među inteligentima dosta takvih kivnih ljudi, kivnih na neki naročit način, na nešto neodređeno u životu.“ Maks odlazi zauvek i govori pripovedaču da će u sebi stalno nositi sećanje na Bosnu, kao neku dugu, neizlečivu bolest. Mislio je da će u njoj provesti život, ali sada zna da neće. Pripovedač ga pita zbog čega, zapravo, on odlazi, zašto beži. Maks na to odgovara da se sve uzork može svesti na jednu jedinu reč: na mržnju. Pripovedač želi da se usprotivi toj tvrdnji ali u taj mah nailazi voz i razgovor se prekida. Dvadesetak dana kasnije pripovedač u Beogradu dobija pismo. Piše mu Maks Levenfeld. Obrazlaže onu jednu jedinu reč koja je uzrok njegov odlaska. On zna da je Bosna divna, neobična zemlja, ali je, istovremeno i zemlja mržnje i straha. Bosanski čovek nije svestan te mržnje, čiji je korelativ strah. U Bosni i Hercegovini, govori Maks Levenfeld, „ima više ljudi koji su spremni da u nastupima nesvesne mržnje, raznim povodima i pod raznim izgovorima, ubijaju ili budu ubijeni, nego u drugim po ljudstvu i prostranstvu mnogo većim slovenskim ili neslovenskim zemljama.“(...) „I tako, vi ste osuđeni da živite na dubokim slojevima eksploziva koji se s vremena na vreme pali upravo iskrama tih vaših ljubavi i vaše ognjene i svirepe osećajnosti. Možda je vaša najveća nesreća baš u tome što i ne slutite koliko mržnje ima u vašim ljubavima i zanosima, tradicijama i pobožnostima.“ Levenfeld piše pripovedaču o sarajevskoj noći, o tome kako svaka bogomolja izbija neko svoje doba (katolička, pravoslavna i muhamedanska) a sam Bog će, u tom času, znati koliko je sati po jevrejskom računanju vremena. Hteo je, kaže, da se posveti izučavanju te mržnje, ali je uvideo da nema ni snage ni sposobnosti za tako nešto. I poželeo je pripovedaču svaku sreću u novom životu i u novoj državi. Prošlo je od tada prvo deset godina, pripovedač je saznao da se Levenfeld naselio u Parizu, gde je otvorio ordinaciju i među južnoslovenskim svetom postao poznat kao „naš doktor“, da bi, potom, prošlo novih osam godina. Pripovedač saznaje da se doktor kao dobrovoljac uputio u španski građanski rat i da je tamo poginuo. Priča završava rečenicom-komentarom: „Tako je završio život čovek koji je pobegao od mržnje.“

Ivo Andrić: Pismo iz 1920