|Saturday, January 29th, 2011|
|Iamblichus De Mysteriis 5.23
For it is not proper to despise all matter, but that alone which is foreign from the Gods. But that matter is to be chosen which is adapted to them, as being able to accord with the edifices of the Gods, the dedication of statues, and the sacred operations of sacrifices. For no otherwise can a participation of superior beings be obtained by places in the earth, or by men that dwell in it, unless a foundation of this kind is first established. It is also requisite to be persuaded by arcane assertions, that a certain matter is imparted by the Gods, through blessed visions. This matter, therefore, is doubtless connascent with those by whom it is imparted. Hence, does it not follow that the sacrifice of a matter of this kind excites the Gods to present themselves to the view, immediately calls forth the participation of them, receives them when they accede, and perfectly unfolds them into light?
|Wednesday, January 26th, 2011|
|Tuesday, January 18th, 2011|
|Monday, January 17th, 2011|
|Sunday, January 16th, 2011|
|Tuesday, January 11th, 2011|
|Sunday, January 9th, 2011|
|Tuesday, January 4th, 2011|
|Monday, January 3rd, 2011|
|more Kocku von Stuckrad on Pico
from his recent book on "Knowledge..."
103 Pico participated in the ontologization of language in his reception and interpretation of kabbalah
104 Pico is wrestling with the dilemmas and paradoxes of perfect knowledge and does not arrive at a less paradoxical argumentation.
kabbalah provides a means to link rational demonstration with a perfect knowledge of the divine.
105 Falling back on the kabbalistic concept of Ein-Sof as God's transcendent nature enables Pico to study the revelatory form of the divine without intermingling with the divinity itself.
|Saturday, January 1st, 2011|
|Wednesday, December 29th, 2010|
|Tuesday, December 28th, 2010|
|Friday, December 24th, 2010|
|Plotinus (via np elist)
And again, consider it this way, for since Intellect is a kind of sight, and a sight which is seeing, it will be a potency which has come into act. So there will be a distinction of matter and form in it, but the matter will be [the kind that exists in] the intelligible world: since actually seeing, too, has a doubleness in it, it was, certainly, one before seeing. So the one has become two and two one. For seeing, then, fulfilment and a kind of completion comes from the object perceived, but it is the Good which brings fulfilment to the sight of Intellect. For if it was itself the Good, why would it have to see, or to be active at all? For other things have their activity about the Good and because of the Good, but the Good needs nothing; therefore it has nothing but itself. Therefore, when you have said "the Good" do no add anything to it in your mind, for if you add anything, you will make it deficient by whatever you have added. Therefore you must not even add thinking, in order that you may not add something other than it and make two, intellect and good.( Read more...Collapse )
|Sunday, December 19th, 2010|
|Saturday, December 18th, 2010|
|Thursday, December 16th, 2010|