Fabrizio Ulivieri

  A human being who phenomenologically reduces his possibilities to the saeculum, that is, to the solely human horizon of history merely lived within a non-transcendent framework, constitutes himself by a pure possibility of being. It is interesting to note how two thinkers, different in time, space, and culture, each alludes to the same constitutive point of view in man through their own terminology. Heidegger: In Heidegger, “being-there” (Dasein) is potentiality because, as long as it exists, it inherently includes what-is-not-yet ( zum Dasein, solange es ist, dieses Noch-nicht gehört - Sein und Zeit §48, 242). Leopardi: What does Leopardi say about desire? " Quella vita ch’è una cosa bella, non è la vita che si conosce, ma quella che non si conosce; non la vita passata, ma la futura " (“That life which is a beautiful thing is not the life that is known, but the one that is unknown; not the past life, but the future” - Dialogo di un venditore d’almanacchi e di un passegger

  Cada vez que te siento, te vuelves mi aliento.   Me habla tu aroma, tu voz calma me doma. Cada vez que te pienso, tu calor es inmenso.   Me arrastra la dulzura de tus ojos textura.

  How to name those who perpetrate ill? Who deceive their own people with skill? Aiming solely to cause shipwreck and strife, Spreading contagion, sowing discord in life. The true mark is to deny God's grace, Souls intent on infecting the human race. They revel in destruction, madness their guide, Renouncing life's meaning, self and pride. Flesh and spirit and God they disdain, Seeking ethereal heights, transcending pain. In sodomy indulging, pleasure their goal, Demons of history, lost without a soul. In the abyss, they crave futile glory, Embracing death, their own dark story. No salvation awaits, their path is clear, For them, humanity lives in baseness and fear.

Come chiamar chi opera i mali? Come chiamar chi inganna le sue genti? Chi mira certo a far di lor naufragio? Chi mira a portar ovunque contagio? Il vero marchio è Dio rinnegare - anime solo tese a infettare. La distruzione umana amano, la follia. Ripudiano il senso della vita e l'io, odiano la carne e lo spirito di Dio. Anime che negano la materia, e tendono a altezza incorporea. Cercano la sodomia goduta e sola. Demoni e cancro della storia, vanno senza speranza di vittoria. Invocan nell'abisso la inutil gloria, del morir fanno propria possessione e di quel pensiero vera ossessione. E sanno bene non v'è la salvezza - per loro l'uomo vive di bassezza.

श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणश्चक्षुषश्चक्षुः । "What is the Ear of the ear, the Mind of the mind, the Speech of speech, that is the Breath of breath, and the Eye of the eye." (Kena Upanishad 1,2) We think that in this passage there is a reference: the ear refers to the capacity to be Ear, the mind to the capacity to be Mind, the tongue to the capacity to be Language, the breath to the capacity to be Breath, and the eye to the capacity to be Eye. The body has the capacity to be a Body that finds its true nature in the Spirit. Everything refers to a pre-understanding, that is, to what is only intelligible and immaterial.  [I] See  https://princasvilniuje.blogspot.com/2024/07/flesh-and-spirit-living-between-two.html

  Silvia, vorrei che tu, Claudia ed io fossimo presi per un incantamento in un giorno di sole in forte luglio  senza vento fermati in quel tempo. Il voler nostro sia di tale giorno così fermo e senza impedimento e quel desio ci stia sempre attorno e eterno ne viva quel momento. Così che  il tempo e fortuna appena rimanesse a noi del tutto aliena anzi, vivendo sempre in un intento, mai crescesse contrario sentimento. E uniti come ostia nell'amore esenti da ogni forma di dolore.

«Nel mezzo del cammin di nostra vita mi ritrovai per una selva oscura, ché la diritta via era smarrita.» I should start with this, but I have to steer towards a new direction and maybe rephrase. «Al finir del cammin di nostra vita mi ritrovai per un dolor oscuro, ché il peso portar era duro.» That heavy weight consisted of two names: Silvia and Claudia. There was a third name, and it was: Italia. These names generated within me an unbearable state of suffering. I was living abroad, far from all three of them. I saw the disaster, probably the final disaster, that Italy was going through. Italians were being ethnically substituted, living in complete political subjugation, without a hint of rebellion. The best youth were leaving the country, the population was becoming old and diminishing. The bewildering thing was that despite all this, they pretended to be happy, but they were unhappy and were transitioning into a high state of egotism. Italian families were becoming more and more just

A Silvia e Claudia nel mio cuore per sempre Come posso non piangere se penso quella Italia, cui Corelli cantava Fellini dirigeva, Pasolini amava, Visconti ne urtava, il senso. Ripenso lei pingue e felice L'Italia dei sogni che credeva Che a tutti la vita lei scioglieva. Come non piangere me infelice? Io vado ora, io muoio, traditrice. Che sarà di te Italia abietta mai libera, tu serva e negletta E ancella di un popolo morto e giudice. Padrona doma, l'italo giovane Ti lascia e non si duole, a lui bagascia Di solo cibo e nulla vivi pascia Ti fugge, passa i bordi tuoi lui cane. Lascia una vita piatta di regole meschina e che soffocano futile la vergogna di popolo cieco, inutile Che scompare felice nel suo sole. Ancora là i due miei occhi vivono. E amor inganna speme, ma non muore. Ė libero dai vincoli e di sé è in sé E un'altra speranza i nomi, ahimè, Silvia, Claudia io dirò a voi nel cuore, Di lontan parlerò al vostro amore, Piano pronuncerò stessa passione, La stessa c

केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः केनेषितां वाचमिमां वदन्ति "¿Movido por qué vuela la mente dirigida? ¿Unido por qué sale primero el aliento vital? ¿Por medio de qué se dirige este discurso que hablan? (Kena Upanishad 1:1) Más allá del hombre hay un qué que, si bien no pertenece al hombre, le pertenece. El hombre es el medio a través del cual "lo que no tiene naturaleza de vida" se convierte en parte de la vida. Lo inmaterial entra en lo material por estas puertas: mente, aliento y palabra. Sin embargo, queda la pregunta sin resolver: केन, kena , '¿por qué?' ¿De qué se originan la mente, la respiración y la palabra? Estos elementos trascienden al hombre porque se originan más allá de él. Pero ese केन, kena, necesita la carne, los huesos y la palabra de la humanidad real para encontrar expresión en el mundo. Ya san Agustín había hecho una distinción entre dos mundos diferentes ( civitates ): [...] civitates duas secundum Scripturas nostras

केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः केनेषितां वाचमिमां वदन्ति „Bewegt von was fliegt der gesandte Geist?  Gespannt durch was geht der Lebenshauch zuerst aus?  Durch was wird diese Rede ausgesendet, die sie sprechen (Kena Upanishad 1,1) Jenseits des Menschen gibt es ein „Was“, das, obwohl es nicht dem Menschen gehört, ihm dennoch gehört. Der Mensch ist das Medium, durch das „was nicht die Natur des Lebens hat“ Teil des Lebens wird. Das Immaterielle tritt durch diese Türen in das Materielle ein: Geist, Atem und Wort. Die ungelöste Frage bleibt jedoch: केन, kena, „durch was?“ Wodurch entstehen Geist, Atem und Wort? Diese Elemente transzendieren den Menschen, weil sie jenseits von ihm entstehen. Aber dieses केन, kena , braucht das Fleisch, die Knochen und das Wort der wahren Menschheit, um in der Welt Ausdruck zu finden. Schon der heilige Augustinus hatte zwischen zwei verschiedenen Welten (civitates) unterschieden: [...] civitates duas secundum Scripturas nostras

  केनेषितं पतति प्रेषितं मनः केन प्राणः प्रथमः प्रैति युक्तः केनेषितां वाचमिमां वदन्ति "Moved by what flies the sent-out mind? Yoked by what goes forth the life breath first? By what is sent out this speech they speak? (Kena Upanishad 1,1) Beyond man, there is a 'what,' which although it does not belong to man, nevertheless belongs to him. Man is the medium through which 'what does not have the nature of life' becomes part of life. The immaterial enters the material through these doors: mind, breath, and word. However, the unresolved question remains: केन, kena , 'by what?' By what do mind, breath, and word originate? These elements transcend man because they originate from beyond him. But that केन,  kena , needs the flesh, the bones, and the word of real humanity to find expression in the world. Already Saint Augustine had made a distinction between two different worlds ( civitates ): [...] civitates duas secundum Scripturas nostras merito appellare posse

  Stay, you, imperfect speaker, stay fast!  Tell me why this strange world, I pray,  Has fallen gray upon my way,  Name that yonder sphere I trust! Say from whence I owe this news This uncouth intelligence, these clues. On this blasted earth I dwell in You halt my right to light thin. Say, you, imperfect speaker, do, Stand you where I entrust you. Speak forth, I pray thee, now, I deemed your truths, you would endow. In thee, I did hold faith, O fiend, And yet you ate me unredeemed. Thou hast betrayed me at last. Leave me alone, depart, wretched ghast!

  I have always maintained that the deceased live within us and that those deceased who, during their lives, came into contact with us exert a stronger influence on our lives, depending on the duration of that contact. However, now I want to pose an opposite question: How can our current experiences, those fortunes or misfortunes that happen to us daily, influence the impact on dead people? In other words: Does the good or bad fortune of the living affect the happiness or misery of the dead? It is certainly difficult to find an answer because, first and foremost, one must identify the most suitable field of inquiry to guarantee a response. To obtain an answer, I must ensure a field of investigation that can provide answers.  For example, the realm of visions.  One example in this regard comes from Natuzza Evolo .  One day, a deceased mother appeared to Natuzza, asking her to reassure her daughter, who was suffering greatly from her loss. Natuzza conveyed the message to the daughter, o

  Ciò che è, fintanto che è, è già sempre ciò che ancora non è (Martin Heidegger - Essere e Tempo) Sono già ciò che sta prima che sia, all'inizio della via, e in sé pur comprende l' in vista di cui tende, e vi matura umana ogni cura che si volve vana, e pur viva in essa sempre preme e allontana, se stessa.

  Gott ist tot. Er war tot. Gott ist auferstanden. Gott ersteht aus den Trümmern, in denen Nietzsche, Nihilismus und Existentialismus, Modernismus und Relativismus ihn zu begraben versuchten.  Aber jetzt steigt Er wieder auf. Jetzt pocht und schlägt das Herz Gottes, das makellose Herz seiner Mutter. Jetzt sehen wir die Auferstehung Gottes. Jetzt ist Gott nicht mehr tot. Jetzt, wo die Kirchen wirklich leer sind und zu Gräbern Gottes geworden sind, wie Nietzsche prophezeite, jetzt, wo in Rom, im Vatikan, ein falscher Papst regiert, jetzt, wo die Welt in der Macht der Täuschung Satans lebt, jetzt, wo Gott wieder aufersteht und Er lebt wieder und wahrhaftig in den Herzen derer, die nie aufgehört haben, nach Ihm zu suchen. Er lebt in der Fähigkeit des Herzens, Gott zu finden und seine Stimme zu hören. Er lebt in der Kraft des Zuhörens derer, die Ihn suchen.  Gott verbirgt sich vor der Mehrheit, offenbart sich aber den Wenigen. Gott lebt im Geringsten, aber Er lebt mit einer neuen Intensität