can’t wait till the sun explodes
so none of this ever mattered
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can’t wait till the sun explodes
so none of this ever mattered

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The Most Consequential Daydreams:
Life is an endeavor devoid of destination
A trek through an unmapped wilderness
Until calamity at last overwhelms vigor
Wrenching ambition from fearful fingers
Impermanence made irreversibly inert
Along the road to nonexistence
Myths germinate in borrowed bodies
Shared around campfires and repeated by mirror people
Purposes and pathways, the most consequential daydreams
Entropy trimmed to fit in the palm of your hand
Breathing amongst their tellers for a time
They dictate action and thought along their threadbare paths
Establishing remote margins of frail safety
From the placid creeping horrors of existing
Until their dissonance rings the hollow tone of the earth
Every voice yearns for a song in the face of nihility
Every story knits purpose from the dispassionate fabric of the void
Let us together then fill the vacuum with songs ringing of humility and empathy,
Drown out the stories of venom that drive pained and flimsy hearts to hate,
And write love on the lip of oblivion.
Gene Blocker, The Meaning of Meaninglessness

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The difference between meaninglessness and purposelessness is precisely where the concept your Spinoziana studies may begin to wobble.
Meaninglessness concerns interpretation. It is about the absence of sense, coherence, or intelligibility. To say something is meaningless is to say that no concept or value makes it understandable. It is an epistemic void, a gap in understanding.
Purposelessness, on the other hand, concerns teleology. The absence of end, aim, or intention. To say existence is purposeless is to say it does not aim at anything. It’s not trying to get somewhere. This is an ontological statement, not an epistemic one.
We often tend to collapse the two. When we say “it’s all meaningless,” we mix both claims, one, that reality lacks purpose (which is Spinozistic that nature isn’t aiming at an external goal), and that therefore it lacks meaning (which doesn’t follow, because understanding can still find structure, intelligibility, necessity).
Spinoza’s universe has no purpose, but it is full of meaning in the structural sense. Everything can be understood through its cause; every organism or body expresses the divine substance necessarily. Understanding that necessity is meaning is what he calls the third kind of knowledge.
Such nihilistic turn confuses absence of divine will with absence of order. We say “no purpose” and think “no significance.” Spinoza hears “no purpose” and thinks “perfect coherence.”
When we say “because there’s no meaning, nothing matters,” it reveals a trace of resentment, the wish that there should be purpose, and when it isn’t found, we conclude futility. Spinoza would call that a passive affect, an imaginative reaction to the loss of anthropocentric teleology.
Meanwhile, the formulation “I am wanting to live; this wanting is meaning”. The striving to persist, is meaning in action. It’s not projected; it’s the very structure of existing. Purposelessness belongs to the universe; meaning belongs to understanding. Mixing them creates despair. Distinguishing them restores lucidity.
"In pre-Christian Europe it was taken for granted that the future would be like the past. Knowledge and invention might advance, but ethics would remain much the same. History was a series of cycles, with no overall meaning. Against this pagan view, Christians understood history as a story of sin and redemption. … Nietzsche’s Superman sees mankind falling into an abyss in which nothing has meaning. By a supreme act of will, he delivers man from nihilism. Zarathustra succeeds Jesus as the redeemer of the world. Nihilism is the idea that human life must be redeemed from meaninglessness. Until Christianity came on the scene, there were no nihilists."
— John N. Gray, Straw Dogs: Thoughts on Humans and Other Animals (2003)