I
The sun, a heavenly image made of gold and light, A symbol of Being, that rules the world. And then the silent moon, a silver shield — Yet it possesses no light of its own.
So the moon is like Existence, Whose face can only reflect what is unique, And as the Unique, breaks through the naught. paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..)
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I
Die Sonne — Himmelsbild aus Gold und Licht, Zeichen des Seins, das alle Welt beherrscht; Und dann der stille Mond, ein Silberschild — Jedoch ein eignes Leuchten hat er nicht.
So ist er wie das Dasein, dess Gesicht Nur weitergeben kann, was einzig gilt Und als das Einzige das Nichts durchbricht.
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I
Le soleil — image céleste d’or et de lumière, Signe de l’Être qui domine tout l’Univers ; Puis la lune silencieuse, un bouclier d’argent — Elle n’a toutefois pas de rayonnement propre.
Ainsi en est-il de l’Existence, dont la face Ne peut transmettre que ce qui est unique Et en tant que l’Unique transperce le néant.
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II
Intellect, and also reason, are like the sun; The psyche and sentiment are like the moon. Intellect is day, in it everything is clear; But the psyche’s play lives in the dark.
A symbol is multivalent, and held in honor — The sacred resounds in all spheres of existence. paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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II
Der Sonne gleich ist Geist, und so Vernunft; Dem Mond gleich ist die Psyche, das Gefühl. Der Geist ist Tag, in ihm ist alles klar; Jedoch im Dunkeln lebt der Psyche Spiel.
Vielseitig ist das Sinnbild, und in Ehren — Das Heilige erklingt in allen Sphären.
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II
L’esprit est pareil au soleil, de même la raison ; La psyché et le sentiment sont pareils à la lune. L’esprit est jour, en lui tout est clair ; Mais le jeu de la psyché vit dans l’obscurité.
Le symbole a plusieurs faces, et il est en honneur — Le Sacré résonne en toutes les sphères.
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III
The Great Absolute — I wish To say it a thousand times — is more powerful than All the cares of the soul. In its ray Illusion disappears, and the heart is safe. paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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III
Das Große Unbedingte — tausend Mal Möcht ich es sagen: dass Es alle Sorgen Der Seele übertönt. In seinem Strahl Erlischt der Trug, und ist das Herz geborgen.
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III
Le Grand Absolu — mille fois Je voudrais le dire : qu’Il couvre tous Les soucis de l’âme. Dans son rayon L’illusion se dissipe et le cœur est à l’abri.
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IV
Birth and death: entering the earthly world Is more painful than leaving the earth. Understand: birth is also a kind of death; But death in the Most High shoothes all suffering,
Because Heaven’s light receives the soul. God-remembrance Is also a death — but one in which God will give us His Life: The Good Shepherd lets us graze in eternity. paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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IV
Geburt und Tod: das Kommen in die Erdenwelt Ist schmerzlicher, als von der Erde wegzuscheiden. Versteht: eine Art Sterben ist auch die Geburt; Jedoch der Tod im Höchsten lindert alles Leiden,
Da Himmelslicht die Seel empfängt. Auch Gottgedenken Ist Tod — doch will uns Gott sein Leben schenken: Der Gute Hirt lässt uns im Ewgen weiden.
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IV
Naissance et mort : la venue dans le monde terrestre Est plus douloureuse que la séparation de la terre. Comprenez : la naissance est aussi une sorte de mort ; Mais la mort dans le Très-haut apaise toute souffrance,
Car la Lumière céleste accueille l’âme. Le Souvenir de Dieu Est aussi une mort — mais Dieu veut nous donner Sa Vie : Le Bon Berger nous fait paître dans l’Eternité.
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V
A kernel of sweetness is to be found in asceticism; A kernel of rigor, in the noble love Of earthly beauty. The one who renounces, Nevertheless lives in beauty; the one who Loves what earth’s nature offers him, must earnestly Dominate his heart as it strives toward Heaven paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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V
Ein Kern von Milde liegt im Büßertum; Ein Kern von Strenge, in der edlen Liebe Der Erdenschönheit. Wer verzichtet, lebt Trotzdem im Schönen; wer liebt, was die Triebe Der Erdnatur ihm bieten, muss mit Ernst Sein Herz beherrschen, das nach Oben strebt.
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V
Un noyau de douceur réside dans l’ascétisme ; Un noyau de rigueur dans le noble amour De la beauté terrestre. Qui renonce vit Néanmoins dans le beau ; qui aime ce que les instincts De la nature terrestre lui offrent, doit avec sérieux Maîtriser son cœur qui aspire vers le Haut.
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VI
There is the difficult question of pleasure and pain — Earthly man must bear them both: Pain with patience, and pleasure with dignity; Pleasure degrades, if it does not comprise renunciation.
Pain imposes, but enjoyment is free; Commandment: one must be up to its level. paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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VI
Da ist die schwere Frag von Lust und Leiden — Ein jedes muss der Erdenmensch ertragen: Das Leiden mit Geduld, die Lust mit Würde; Die Lust erniedrigt, trägt sie nicht Entsagen.
Das Leiden zwingt, doch der Genuss ist frei; Gebot: dass man auf seiner Höhe sei.
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VI
Il y a la question difficile du plaisir et de la souffrance — L’homme terrestre doit assumer les deux choses : La souffrance avec patience, le plaisir avec dignité ; Le plaisir avilit sans quelque renoncement.
La souffrance contraint, mais la jouissance est libre ; Un impératif : que l’on soit à sa hauteur.
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VII
Man is a bundle of experiences which, Ever growing, flees down the alley of life. Around him a stream of things, creatures, and dreams, Without asking, pulls him along In a direction no one knows — A path of destiny, at the Most High’s behest.
Only one thing is necessary to understand: That there is a choice: not to love illusion, But, with God’s help, to move towards God — As the Lord has written it in our heart. paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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VII
Der Mensch ist ein Erfahrungsbündel, das Anschwellend durch des Lebens Gasse flieht, Um ihn ein Strom von Dingen, Wesen, Träumen, Der ihn, ohne zu fragen, mit sich zieht In einer Richtung, von der keiner weiß — Ein Schicksalsweg, auf höchster Macht Geheiß.
Nur eins tut not, im Geiste, zu verstehen: Dass eine Wahl besteht: nicht Blendwerk lieben, Sondern mit Gottes Hilf zu Gott zu gehen — So wie der Herr es hat ins Herz geschrieben.
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VII
L’homme est un faisceau d’expériences qui En crue s’écoule à travers la ruelle de la vie, Autour de lui un courant de choses, d’êtres, de rêves Qui sans le demander l’entraîne avec lui Dans une direction que nul ne connaît — Une voie du destin sur ordre de la Puissance suprême.
Il n’est qu’une chose à comprendre en esprit : Qu’un choix existe : ne pas aimer l’illusion, Mais avec l’aide de Dieu, aller à Lui — Tel que le Seigneur l’a inscrit dans le cœur.
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VIII
To give away — to sacrifice something Belonging to the world of the I; Instead of hoarding, to make oneself somewhat poorer; And joyfully to enrich another, unknown soul.
With all peoples and in all times, There have been celebrations where one gave things away, And drowned all avarice and egoism In the noble pleasure of renunciation.
Thou canst not imagine a greater bliss, Than giving thy whole heart to the Lord. paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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VIII
Verschenken — etwas opfern, was zur Welt Des eignen Ichs gehört; statt aufzuspeichern, Sich etwas ärmer machen; freudevoll Die andre, fremde Daseinswelt bereichern.
Bei allen Völkern und zu allen Zeiten Hat Feste es gegeben, wo man schenkte Und jeden Geiz und alle Eigensucht In des Verzichtes edler Lust ertränkte.
Du kannst dir größre Seligkeit nicht denken Als die, dein ganzes Herz dem Herrn zu schenken.
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VIII
Offrir — sacrifier quelque chose qui appartient Au monde de son ego même ; au lieu d’engranger, S’appauvrir quelque peu ; plein de joie Enrichir l’autre monde existentiel étranger.
Chez tous les peuples et de tout temps Il s’est trouvé des fêtes où l’on offrait Et où l’on noyait tout avarice et égoïsme Dans le noble plaisir du renoncement.
Tu ne saurais imaginer plus grande béatitude Que celle d’offrir au Seigneur la totalité de ton cœur.
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IX
The ego should know: what I am and what I have Is not from myself, but is a gift from the Other. This never occurs to the fool: If there were no God, there would be no “I am.” paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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IX
Das Ich soll wissen: was ich bin und habe Ist nicht von mir, es ist des Andern Gabe. Dies kommt dem Toren niemals in den Sinn: Wenn Gott nicht wäre, gäb es kein: ich bin.
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IX
Il faut que l’ego sache : ce que je suis et ai N’est pas de moi, c’est don de l’Autre. Ceci ne vient jamais à l’esprit du sot : Si Dieu n’était pas, il n’y aurait pas : je suis.
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X
The symbolism of the tree: it is a protection, And also, in itself, a joyful sign of life; An image of the soul, that wishes to grow upwards.
But a tree can reach only the height Prescribed for it by God; after this it stops. paramahamsaA renunciate ( saṃnyāsin) who attains to liberation in this life. (more..) Brahma God in the aspect of Creator, the first divine "person" of the Trimūrti; to be distinguished from Brahma, the Supreme Reality. (more..) dharmaTruth, Reality, cosmic law, righteousness, virtue. (more..) bhakti the spiritual "path" ( mārga) of "love" ( bhakti) and devotion. (more..) gnosis(A) "knowledge"; spiritual insight, principial comprehension, divine wisdom. (B) knowledge; gnosis is contrasted with doxa (opinion) by Plato; the object of gnosis is to on, reality or being, and the fully real is the fully knowable ( Rep.477a); the Egyptian Hermetists made distinction between two types of knowledge: 1) science ( episteme), produced by reason ( logos), and 2) gnosis, produced by understanding and faith ( Corpus Hermeticum IX); therefore gnosis is regarded as the goal of episteme (ibid.X.9); the -idea that one may ‘know God’ ( gnosis theou) is very rare in the classical Hellenic literature, which rather praises episteme and hieratic vision, epopteia, but is common in Hermetism, Gnosticism and early Christianity; following the Platonic tradition (especially Plotinus and Porphyry), Augustine introduced a distinction between knowledge and wisdom, scientia and sapientia, claiming that the fallen soul knows only scientia, but before the Fall she knew sapientia ( De Trinitate XII). (more..) ideain non-technical use the term refers to the visual aspect of anything; for Plato and Platonists, it is the highest noetic entity, the eternal unchanging Form, the archetype of the manifested material thing; in Plato, idea is a synonim of eidos, but in Neoplatonism these two terms have a slightly different meaning. (more..) psyche(usually transcribed as psyche): soul; breath of life, life-stuff; Homer distinguishes between a free soul as a soul of the dead, corresponding with psuche (and still regarded as an eidolon), and body souls, corresponding with thumos, noos and menos: following the Egyptian theological patterns, the Pythagoreans constituted the psuche as the reflection of the unchanging and immortal principles; from Plato onwards, psuchai are no longer regarded as eidola, phantoms or doubles of the body, but rather the human body is viewed as the perishable simulacrum of an immaterial and immortal soul; there are different degrees of soul (or different souls), therefore anything that is alive has a soul (Aristotle De anima 414b32); in Phaedrus 248b the soul is regarded as something to be a separate, self-moving and immortal entity (cf.Proclus Elements of Theology 186); Psuche is the third hupostasis of Plotinus. (more..)
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X
Sinnbildlichkeit des Baums: er ist ein Schutz Und auch, an sich, des Lebens frohes Zeichen; Ein Bild der Seel, die in die Höhe will.
Indess: ein Baum kann nur die Höh erreichen Die Gott ihm vorschrieb; nachher steht er still.
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X
Symbolisme de l’arbre : il est une protection Et de même, en soi, joyeux signe de vie ; Une image de l’âme qui veut s’élever.
Toutefois : un arbre ne peut atteindre que la hauteur Prescrite par Dieu ; après quoi il s’arrête.
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