The Chronicles Of Being

Personalized Opinions of an Ordinary Soul

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  • Tedium in the Book of Disquiet

    Tedium in the Book of Disquiet

    While reading Fernendo Pessoa’s Book of Disquiet, I came across one of the most unique psychological concepts. Its an awesome book, a whole genre in itself, but if I have to symbolize this book into a word, if I have to tell what’s so great that I found in that book, I would say its “Tedium”. I have read various literary and philosophical authors, classical as well as modern ones, but never has anyone illustrated this fundamental human feeling like Pessoa. Fernando Pessoa has widely discussed tedium in the book of disquiet and explored this feeling in a number of ways and under a number of situations.

    What is Tedium

    Tedium is the incapacity to think, act, or believe. Sound sad? Not really! Pitiful? I don’t think so. Because despite the incapacity to act, a person still lives and goes around in his daily life, and despite the incapacity to think, Pessoa has explored and documented a very deep aspect of the human psyche like never before. Pessoa defines tedium as:

    “To think without thinking but with the weariness of thinking; to feel without feeling, but with the anxiety of feeling; to shun without shunning, but with the disgust that makes one shun”

    “Tedium… To suffer without suffering, to want without desire, to think without reason, its like being possessed by a negative demon, like being bewitched by nothing at all”

    Tedium is the feeling of a person who doesn’t want anything, but still feels like he is missing much, a person whose mind is continuously powered up without any concrete thoughts or reasoning process. It’s the condition of an exhausted soul that constantly wants something that can eliminate its boredom. It constantly asks “what to do?” so that this weariness may end, but cannot think of anything because everything seems to be futile. It’s all shitty, nothing is worth living for, and there is no way out of it. 

    What Causes Tedium

    Tedium is grounded in the firm realization about the general meaninglessness of things, the pointless recurrence of everything, the underlying monotony of all the diversity. The universe, and all the life, with all its colors and diversity, and the progression of time, it’s all just an endless repetition of the same.  There is no point of it all, everything just exists as it does, neither for good nor for worse. Its just that everything goes around. There is no point to life. Even though we may be living, doing one thing or the other. Making relations; drinking and partying; ascending on the career ladder; or struggles of a diseased person; nothing is too great to take it too seriously.

    Happiness and joy look like petty things. Love is tiresome. Laughter is stupid. It is a state of mind in which one cannot have joy, and every kind of effort seems senseless. Romantic relations; vibrant parties; radiance of youth; the mind is averse to all these things. Being nauseous makes much more sense than laughing out loud. I remember here the line from black sabbath song paranoid: “I wish you to enjoy life, I wish I could but it’s too late.

    This is the condition that I have experienced many times after being too high on pot. Jokes seem stupid, discussions seem to be wearisome, chit-chat feels vulgar, and music… Yeah, sometimes I like music on such occasions, it makes the mood enjoyable. But other times, even music seems too much, a burden to the ears, agony to the mind.

    There is no point to put effort for anything, except, of course, to earn the sustenance, because one must keep on living. But living doesn’t lead to anything. Progress seems to be an illusion; there is no progress in life, there is no progress in the universe, its only pointless repetition of everything. As Pessoa puts it:

    “The tedium of forever new, the tedium of discovering – behind the specious difference of things and ideas – the unrelenting sameness of everything, the absolute similarity of a mosque, a temple, and a church, the exact equivalence of a cabin and a castle, the same physical body for a king in robes and for a naked savage, the eternal concordance of life with itself, the stagnation everything I live, all of it equally condemned to change”

    Day after day, week after week. It’s all the same. time progresses, we grow old, things degrade, innovations happen, new technologies emerge, old conventions are broken, new values are formed, governments change, ideologies evolve, and new doctrines come into being. Yet, it’s the same humans and same universe, the same laws of physics, the eternal recurrence of days and nights, of changing seasons, of migrating birds, the same human desires, and conflicts, stories of love and war, family feuds, and age-old struggles of freedom and consolidation of power.

    Time progresses, and development happens, but this development is neither good nor bad, it just is. Things change, but this change follows a monotonous pattern. When we broaden our perspective and look from high above, we see that all this progress is going nowhere. It’s like a Rube Goldberg Machine in which lots of complicated motion happens to achieve an insignificant task. Or like a slot machine which sometimes, purely out of chance, gives a jackpot, but afterwards it gives random combinations again.

    Who Experiences Tedium

    So, who experiences tedium? What fraction of people experiences tedium and how frequently? I believe it is something that many people experiences at one point or another. The reader might recall the times when he/she too experienced the sort of feeling defined above. However, one has to have the solid realization about the futility of all existence to experience tedium. Without such mindset, one can experience some similar emotions like “anxiety”, but not tedium. Pessoa says:

    “Tedium… Perhaps, deep down, it is the soul’s dissatisfaction because we didn’t give it a belief, the disappointment of the sad child (who we are on the inside) because we didn’t buy it the divine toy. Perhaps it is the insecurity of one who needs a guiding hand and who doesn’t feel, on the black path of profound sensation, anything more than the soundless night of not being able to think, the empty road of not being able to feel… Tedium… Those who have Gods don’t have tedium. Tedium is the lack of a mythology. For people without beliefs, even doubt is impossible, even their scepticism will lack the strength to question. Yes, tedium is the loss of the soul’s capacity for self-delusion; it is the mind’s lack of the non-existent ladder by which it might firmly ascend to truth”

    Tedium is not for believers. Here God signifies not only the one in the skies but all sorts of ideologies and beliefs that people anchor their lives too. All the things that one struggles for, that one wishes to live and die for. All the ideas that give life some ultimate meaning, and all the narratives of progress and prosperity. The notions of patriotism, faith, love, achievement. All these things seem to be deceptions to the person who experiences tedium. And it happens, that under certain circumstance, like when one has drunk too much, or when one feels extreme pain, even the believers lose their faith, and its in those moments that tedium is revealed.

    As for the frequency of its occurrence, tedium can occur anytime. Sometimes tedium may last for days and even weeks. At other times, it may last for only a minute or so. Some people might experience tedium every day, others may pass years without it. It all depends.

    Is Tedium Good, Bad, or Noble

    Tedium is neither good nor bad. It’s a feeling that stands above the dominions of good and bad. It is just a regular state of affairs for a person predisposed to it. Like hunger, burping, or drowsiness after a tiring day, tedium too is just a natural condition. Everyone who has got eyes can see it. It’s a dispiritedness that can be knowingly endured or ignored.

    Under certain conditions tedium can be elevating. This happens, when one experiences tedium in idleness, with body and mind relaxed. The negative feeling of stagnation is compensated by the realization that even the universe, like my own life, is futile. There is nothing great about my life, it’s moving in an endless cycle day after day; wakeup, breakfast, work, workout, and scrolling social media. Same places, same people, same job, same meals, and same sleep every day. That’s how my life has been going for years. But when I realize that it is the pattern of the universe, that I am not special, that all of the humanity is condemned to existence like me, it’s sort of uplifting.

    However, tedium can be too burdensome to someone who has to strive hard. For such a person has to keep doing things despite knowing that there is nothing worth doing. Regarding to his job as a bookkeeper where he puts a lot of effort to maintain the ledger, Pessoa says:

    “In my present tedium there is no rest, no nobility, and no well-being against which to feel unwell: there’s a vast effacement of every act I do, rather than a potential weariness from acts I’ll never do”

    In regards to being noble, Pessoa thinks there are types of tedium – even though he avoids differentiating between them – and that certain kind of tedium may be noble than other kinds. He calls the tedium of Khayyam – the persian sage – to be nobler than the tedium of ones who were born and dead and turn to become junkies. Khayyam, however, wasn’t born dead. He had the energy and a sound mind. He studied much and knew much, and only after exploring all philosophies and religions, he concluded that it was all a vanity and vexation of spirit.

    Read the book of disquiet to explore different ways in which tedium can be experienced. If you have any personal experience like that, I would love to hear from you.

  • Jose Arcadio Buendia and Ursula Iguaran: A Union of Competing Archetypes

    Jose Arcadio Buendia and Ursula Iguaran: A Union of Competing Archetypes

    This psychological reading into the characters of Jose Arcadio Buendia and Ursula Iguaran unravels their complex behaviors through the lens of personal experiences, societal influences, and shifting cultural paradigms. Moments and events displayed in Episode 2 of One Hundred Years of Solitude Netflix series are considered to illustrate how the psyche of these characters is shaped by their environment and interactions.

    Prelude: The Isolation of Macondo and Its Psychological Impact

    Macondo, the town founded by Jose Arcadio Buendia and Ursula Iguaran, serves as a metaphorical Eden, an untouched world created from the sweat and cooperation of its settlers. These settlers, like the Biblical Adam and Eve, carried with them a raw, instinctive knowledge of survival. The isolation of Macondo fostered a tight-knit community, where trust and mutual reliance formed the bedrock of their social fabric. This environment influenced the Buendías’ psychological outlook, emphasizing loyalty, shared responsibility, and a profound connection to their surroundings. However, this isolation also meant that the Buendías, particularly José Arcadio Buendía, remained unexposed to external cultural values, setting the stage for psychological tension as new influences crept into their world.

    The Trust and Familial Bond in Macondo

    The episode highlights Ursula Iguaran’s unwavering trust in her family and community. Her decision to leave her infant daughter, Amaranta, behind while searching for her son, Jose Arcadio, is emblematic of the deep-seated trust that permeated Macondo’s social structure. Psychologically, this trust reflects Ursula’s belief in the collective responsibility of her community and her husband’s competence, despite his reclusive nature. This level of trust is almost unthinkable in modern fragmented societies but was natural in Macondo’s nascent stage. It also reveals Úrsula’s pragmatism, as she prioritized the search for her son over her immediate domestic duties, relying on communal and familial structures to fill the gap.

    Transformation of Ursula Iguaran : Exposure to External Cultures

    Ursula’s five-month journey beyond the swamps is a turning point in her psychological development. Her exposure to more advanced civilizations imbued her with new values, cultural practices, and an elevated sense of self. This transformation is visible upon her return to Macondo, where she exudes confidence, grace, and a heightened sense of morality.

    Her interaction with Pilar Ternera, who brought the child of Jose Arcadio to the Buendia household, underscores this shift. While Jose Arcadio Buendia embraced the child with warmth and unconditional love, Ursula’s reaction was one of rejection, citing “shame.” This moment is critical in understanding the psychological divergence between the couple.

    José Arcadio Buendía’s way of thinking was shaped by Macondo’s early simple and fair way of life. He followed his instincts and emotions, caring more about people than about rules or judgments. His curious and creative mind helped build the town and keep it independent.

    But he didn’t like outsiders interfering. That’s why he clashed with Don Apolinar Moscote, the mayor sent by the Colombian government. Buendía saw him as a threat to Macondo’s freedom and called him his “enemy.”

    Ursula Iguaran’s adoption of external moral constructs, such as the concept of shame, reflects the psychological influence of her journey. Her exposure to “higher cultures” introduced her to rigid social codes, which she internalized and began to impose within the family.

    This clash reveals the tension between isolation and integration, a recurring theme in the Buendia family saga. Ursula’s journey symbolizes the inevitable encroachment of external norms into the insulated world of Macondo, and her reaction to Pilar’s child highlights the psychological cost of such integration—an erosion of the community’s original, untainted values. A decade or so later, Colonel Auroliano Buendia following legacy of his father Jose Arcadio Buendia, leads a revolt against Columbian government, while his mother Ursula stands stands in defense, praising the integrity and character of the new chief of Mocando, General Jose Raquel Moncada

    Jose Arcadio Buendia: The Scientist’s Detachment

    Jose Arcadio Buendia’s reclusive behavior, often locking himself in his study, speaks to his intellectual curiosity but also hints at psychological detachment. His preoccupation with science and discovery mirrors his detachment from societal norms and familial conflicts. His reaction to the child brought by Pilar is pure and untainted by moral constructs, emphasizing his emotional innocence and scientific rationality over cultural dogma. This detachment, however, also makes him less attuned to the changing dynamics in Mocando, leading to moments of conflict and misunderstanding.

    Conclusion: A Psychological Dichotomy

    Episode 2 of One Hundred Years of Solitude vividly portrays the psychological evolution of Jose Arcadio Buendia and Ursula Iguaran as they navigate the tension between isolation and exposure. Úrsula’s transformation represents the psychological impact of cultural assimilation, while José Arcadio Buendía’s reaction to the child underscores the innocence and emotional purity of a mind untouched by external moralities.

    This analysis reveals how individual psyches are profoundly shaped by their social and environmental contexts. The Buendías’ evolving dynamics mirror the broader human struggle between preserving one’s roots and adapting to new realities, a tension that defines not only the family but the very essence of Macondo itself.

  • Embracing the Art of Begging: A National Strategy

    Embracing the Art of Begging: A National Strategy

    With recent developments, including our prime minister labeling the nation as beggars, visa bans imposed due to perceived behavior, and the requirement for character certificates for religious pilgrims, it seems our national image as a “nation of beggars” has been solidified. Instead of denying this perception, perhaps it is time to own it and strive for excellence in the domain where we are most recognized.We may lack the ability to produce world-class technology, commodities, or art, but with a bit of effort, we can undoubtedly position ourselves as the world’s leading supplier of high-class beggars. To achieve this, a state-supported framework is necessary to professionalize begging and establish it as a skill-based global export.

    Defining the Qualities of a Great Beggar

    Humility and Perseverance

    Begging is not as effortless as it appears. A professional beggar must never display aggression or rudeness, as such behavior alienates potential donors. Calmness and politeness are essential traits to cultivate, ensuring a favorable impression. Regular training sessions can instill these qualities, enhancing the overall effectiveness of beggars.

    An Aura of Innocence and Oppression

    Effective beggars evoke pity, compelling donors to act out of compassion. Therefore, creating the “look” is crucial. This includes mastering facial expressions that project poverty and helplessness. Specialized training in body language and appropriate “makeover” techniques can significantly enhance a beggar’s emotional appeal.

    Complementary Artistic Skills

    Adding aesthetic value to begging, such as playing a simple tune on a flute or performing basic dance steps, can attract attention and increase generosity. The goal is not to become a virtuoso but to provide a pleasant distraction that elicits goodwill. Training in simple artistic skills can be a game-changer for professional beggars.

    Institutional Support for Excellence

    The government should spearhead this initiative by:

    Establishing Training Institutes:

    Creating specialized centers to train individuals in the art and science of begging, from effective communication to emotional manipulation techniques.Recruitment and Assessment: Identifying suitable candidates for the occupation, particularly those with physical disabilities, melancholic demeanors, or diminished self-esteem, as they are naturally suited for this role.

    Controlled Export of Beggars:

    Facilitating the placement of trained beggars in affluent countries to optimize remittances while maintaining diplomatic ties by regulating their numbers.

    Long-Term Vision: A Global Industry

    As the strategy matures, the government can monetize its expertise by exporting training programs to other nations with unemployed populations. Much like arms exports, the “art of begging” can become a lucrative sector, generating significant revenues for the state.By professionalizing this oft-stigmatized practice, we can transform a perceived weakness into a competitive advantage, redefining our national identity on the global stage. With state support and strategic planning, Pakistan can become a global leader in the production and export of high-quality, professional beggars.

  • Devil by destiny, angel by choice

    Devil by destiny, angel by choice

    Perhaps the most fascinating character in the novel ‘The Brothers Karamazov’ is that of the “devil” who comes to visit Ivan(main portagonist of novel); an elderly Russian man having shabby clothes and polite air. This character may be contrasted to Goethe’s Mephistopheles in that while the latter wanted to do evil but did only good the former wanted to do good but did only bad. The devil(who had tempted christ earlier) tells Ivan he is no longer interested in being a fallen angel, that he has suffered enough and now all he wants to be agreeable and recognized as a gentleman. He claims he loves human beings genuinely and that he will give away all his powers and “social position” to live the life of an old merchant’s wife who does household chores, loves precious stones and light candles in church. But unfortunately he cannot do that, because he has been decreed by God to be an agent of negation. His existence is necessary for life, for without him the world would be an endless hossana (hymm to God)- deprived of necessary criticism that causes events to happen. He tells Ivan that when Jesus embraced a sinner with love in the heavens, all the angels sung with joy, he too wished to join the choir but he did not because that would mean the end to all progress. The devil also evaluates(tacitly) Neitzche’s concept of Übermensch critically. He goes on to discuss his own realm, where exist, like on earth, scandals, superstitions and old ladies who believe in legends and tells how much his society has borrowed from earth. His conversation with Ivan includes critique of a number of subjects like medicine, sciences, philosophy, punishments and love etc. He sincerely wished someday his suffering shall end and he too shall be able to lead a respectable and joyous life.