Герои Массады. Часть 2 - Наверху

 

Герои Массады. Часть 1 - Восхождение

Ступив на Землю Обетованную все наши гости неизбежно скатываются в самую низкую точку на Земле. Чтобы как-то остановить это падение мы поднимаем их на Массаду. Обычно на фуникулере.

Но сегодня мы решили восходить пешком. Для разнообразия и освобождения из рабства от праздничных каллорий.

Идея пешего восхождения сначала показалась забавной …

через 15 минут авантюрной …

через 30 минут … опрометчивой …

через 40 – большой ошибкой …

но через 55 минут, 2 км, 700 ступенек и 350 метров перепада высот … – героической!

Шабат шалом!

Яэль Наим - певица года в ... Франции*:

*иврит

The Twin Motives

Now we can see how the problem of neurosis can be laid out along the lines of the twin ontological motives: on the one hand, one merges with the world around him and becomes too much a part of it and so loses his own claim to life. On the other hand, one cuts oneself off from the world in order to make one’s own complete claim and so loses the ability to live and act in the world on its terms. As Rank put it, some individuals are unable to separate and others are unable to unite. The ideal of course is to find some balance between the two motives, such as characterize the better adjusted person; he is at easy with both. The neurotic represents precisely “an extreme at one end or the other”; he feels that one or the other is a burden.

E. Becker, p. 182

Прогулки с 2й–Порт Т.А.

 

Philistines

When we say neurosis represents the truth of life we again mean that life is an overwhelming problem for an animal free of instinct. The individual has to protect himself against the world, and he can do this only as any other animal would: by narrowing down the world, shutting off experience, developing an obliviousness both to the terrors of the world and to his own anxieties. Otherwise he would be crippled for action. (…) What we call the well-adjusted man has just this capacity to partialize the world for comfortable action. I have used the term “fetishization,” which is exactly the same idea: the “normal” man bites off what he can chew and digest of life, and no more. In other words, men aren’t built to be gods, to take in the whole world; they are built like other creatures, to take in the piece of ground in front of their noses. Gods can take in the whole of creation because they alone can make sense of it, know what it is all about and for. But as soon as a man lifts his nose from the ground and starts sniffing star cluster – then he is in trouble. Most men spare themselves this trouble by keeping their minds on the small problems of their lives just as their society maps these problems out for them. These are what Kierkegaard called the “immediate” men and the “Philistines.” They “tranquilize themselves with the trivial” – and so they can lead normal lives.

E. Becker, p.178

Братья* наши меньшие и прочие родственники

фото 1и 4: 2й

* и сестры

Прогулки с 2й – Кфар Саба

(последнее фото: 2й)

Neurosis

If man is the more normal, healthy and happy, the more he can … successfully … repress, displace, deny, rationalize, dramatize himself and deceive others, then it follows that suffering of the neurotic comes … from painful truth. … Spiritually the neurotic has been long since where psychoanalysis wants to bring him without being able to, namely at the point of seeing through the deception of the world of sense, the falsity of reality. He suffers, not from all the pathological mechanisms which are psychically necessary for living and wholesome but in refusal of these mechanisms which is just what robs him of the illusions important for living. … [He] is much nearer to the actual truth psychologically than the others and it is just that from which he suffers.

- Otto Rank

in E. Becker, p.176

2й в Израиле

2й прибыла на Святую Землю и после короткой акклиматизации сделала по ней первые шаги. Первой под ее шаги постелилась земля нашей деревни.

вид сзади

вид сбоку

и спереди

The Creative Solution

The key to the creative type is that he is separated out of the common pool of shared meanings. There is something in his life experience that makes him take in the world as a problem; as a result he has to make personal sense out of it. This holds true for all creative people to a greater or lesser extent, but it is especially obvious with the artist. Existence becomes a problem that needs an ideal answer; but when no longer accept the collective solution to the problem of existence, then you must fashion your own.The work of art is, then, the ideal answer of the creative type to the problem of existence as he takes it in – not only the existence of the external world, but especially his own: who he is as a painfully separate person with nothing shared to lean on. He has to answer to the burden of his extreme individuation, his so painful isolation. He wants to know how to earn immortality as a result of his own unique gifts. His creative work is as at the same time the expression of his heroism and the justification of it. It is his “private religion” – as Rank put it. Its uniqueness gives him personal immortality; it is his own “beyond” and not that of others.

E. Becker, p.171

Сэдер תשע”א