DI PASSAGGIO - MARTINA SANHUEZA ALFARO
Time & Location
About the Event
DI PASSAGGIO - PASSING
Definition of passàggio -
s. m. [from fr. (ant.) passage, der. of passer «pass»].
The act of going through a place, going through it, going through it, or going from one place
Change of state, condition and sim.: pasage of a substance from the liquid to the vapor state;
the passage of a chemical element from one valence to another; the transition from heat to cold,
from night to day;
In the history of religions and in cultural anthropology, rites of passage, those that accompany
and sanction any important change of condition in the life of the individual or the community,
characterized by the symbolic elimination of the connotations of the previous condition,
and by confirmation, by means of a sign temporary or lasting (for example, wearing special clothes),
of the new condition.
By analogy, life, understood as a journey that reaches eternity.
“To be”, to find yourself passing through a place, stop only for a short time, stop briefly;
we are all passing on this earth, provisional; to see someone passing by, in passing
(and therefore fleetingly, or sim.).
“The living and the dead, The awake and the sleeping,
The young and the old are all one and the same.
When the ones change, they become the others.”
Everything is subject to temporality, every aspect of the world changes because it is Time that
requires this same change: Time is expressed in the passage of things from one state to another,
and this passing (this becoming other), constitutes the essence itself of the cosmos (the cosmos
is what it is, because in it we witness the multiple spectacles of changing things).
Becoming is the continuous changing of all things from one state to another.
The whole cosmos is a continuous change, nothing remains in the same form.
Living itself is a continuous change from one condition to another.
Birth, love, old age, illness, are some of the many Passages that await us along the circle of life,
until the very last : the Death.
Our ancestors celebrated them as rites of passage and honored them as moments of great social,
individual and spiritual importance.
And in these passages in which we are born and we die, we wake up and sleep, we are young
and we age, our "self" - alive or dead, awake or asleep, child or elderly - always remains unique
Because things are apparently opposite and compared to us, but in reality they are the same.
We can say, taking up the previous examples, that the "self" remains and becomes
many things: it is an immovable entity that moves or becomes.
In the same way, our "self" also exists and does not exist. "Paolo" remains Paolo when he grows old
and dies, but the dead Paolo is not the living Paolo and the decrepit Paolo is not the newborn Paolo.
If we went even further, we could eventually reduce any opposition to unity and agree,
formulating other paradoxes, that even the "many" are "one" and that the "one" becomes "many".
Behind the one / many or the many / one there will be an unfathomable background that persists
and becomes, exists and dissolves, moves and is at rest.
According to Heraclitus, perhaps this entity can coincide with the divinity, which brings together
all the opposites that we hold distinct in ordinary experience, including moral values.
If the divine is in fact everything, he will also be the unity of opposites "right" and "unjust",
or (to put it with the witches of Shakespeare's Macbeth) of the fair and foul that mortals tend
to unduly separate.
They do not recognize that without the unjust activities there would be no contrasting justice.
“Into the same rivers we step and do not step, we are and are not.”
(Heraclitus, On nature, fr. 22 B 49a DK)