to another vision

Burn to crumbs

to infernal to love to

agony to evaporation

to rebirth to a thousand human

screams to another

to another vision

to another of all possible worlds

burn with anger

dare to bring collapse

collective shield of cowardice

be alone to be silent

to restart to reformulate

to negate all to remake all

from alas to alas

perish world by world

planet after planet

sun to sun

ignite! ignite!

ignoble race, ignite!

to hate to love again

to die to be reborn

ignite immortal missioners

to purge heights and abysses

unite in the fire

ignite in invisible apotheosis

from plight to undreamt of

life…                                        begin!

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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