Que parezca existir «alguien» en algún lugar (¿dónde?, solo en el espacio social), un fulano que se detiene complicadamente a tomar una decisión y luego se decide, es simplemente uno más de los modos de la naturaleza, el juego de la autoconciencia donde ella adopta, como disfraz, una máscara personal para vivir un sueño de sí misma: la libre subjetividad…

You are the functioning

[ENGLISH TRANSLATION]

…If everything happens by itself, spontaneously, why, then, do I stop at a complicated crossroads wondering which way to go? First, it should be said that what I’m saying also happens spontaneously; there is no effort, naturally or objectively. Second, I answer: because such an experience of «difficulty» is only one that appears to be for «me,» that is, for the «I,» once the idea that someone (I) inhabits it has been constructed and operates in this body. That «I» is the one who apparently stops, thinks, and decides. However, the entire action, including the impression that «I am doing,» always sustained by the metaphysical concept of «I» that generates this entire appearance, develops absolutely autonomously, without a «doer.» The «I» is part of the functioning, of this «mechanism» of manifestation or creation, and not something separate from the phenomenon that controls it. That there seems to exist «someone» somewhere (where?, only in social space), a guy who stops for a moment to make a decision and then decides, is simply one more of nature’s ways, the game of self-awareness where it adopts, as a disguise, a personal mask to live a dream of itself: free subjectivity…

Opus contra naturam

[ENGLISH TRANSLATION]

…Illness and health are merely human concepts; nature simply works in bodies and minds in one way or another, leading life through death and death through life without truly discerning between them, because these are also concepts. Nature, in its operations, does not ask whether something is right or wrong, whether something is superfluous or lacking; there is no concern for what is happening, but rather an impersonal occupation, an activity. Health or illness do not exist objectively; they are the subject’s perspectives on phenomena, that is, judgments of subjective perception, that of individuals (egos) who supposedly exist as something separate from the process, evaluating what happens to «them,» that is, taking the conditions or states—physical (pain, pleasure, etc.) or affective-mental (sad, happy, etc.)—as «their own,» involving themselves in what happens to the body, or to the mind, to «help» it with care (therapy) to survive or improve. If the body obeys this «self» by remaining in a certain way, it is said to be «healthy»; there is balance. But if the body or mind takes its own path, far from the expectations of this «self» and at its expense, then it is said to have lost its health or soul, and it is treated to return to its proper functioning, denying its current functionality, since organic or mental deterioration is viewed with a poor, moral eye…