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> Dincolo de Ratiune

Ideea acestui forum nu este de a starni polemici intre cei ce cred si cei ce nu cred in astre, in Dumnezeu, in terapii naturiste, in miracole sau in ghicitul in palma. Pragul acestui forum poate fi pasit de oricine, fara nici o exceptie, dar cei care nu sunt de acord cu ideile sau marturisirile celor care posteaza aici, sunt rugati sa se abtina in a face comentarii malitioase, sau contradictorii. Aici ne dorim sa avem coltisorul lipsit de orice stres, iar scopul real ar fi acela de a-i ajuta pe cei din jurul nostru sa se simta bine, ba chiar sa gaseasca solutii catre iesirea din situatii disperate - de ce nu?

> Sfaturi, Despre cunoasterea metafizica
shapeshifter
mesaj 10 Apr 2009, 04:31 PM
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THE NOBLE MAN

The noble man is one who dominates himself.
The noble man is one who masters himself and loves to master himself; the base man is one who does not master himself and shrinks in horror from mastering himself.
The noble man always maintains himself at the centre; he never loses sight of the symbol, the spiritual gift of things, the sign of God, a gratitude that is both ascending and radiating.
The noble man is naturally detached from mean things, sometimes against his own interests; and he is naturally generous through greatness of soul. [Esoterism as Principle and as Way, Frithjof Schuon].


Generosity
Generosity is the opposite of egoism, avarice and meanness; nevertheless let us be clear that it is evil that is opposed to good and not inversely. Generosity is the greatness of soul which loves to give and also to forgive, because it allows man to put himself spontaneously in the place of others; which allows to one’s adversary all the chances that he humanly deserves, even though these be minimal, and without prejudicing justice or the cause of right. Nobility comprises a priori a benevolent attitude and a certain gift of self, without affectation and without failing to do justice to things as they are; the noble man tries to help, to meet one halfway, before condemning or acting severely, while being implacable and capable of speedy action when reality demands it. Goodness due to weakness or dreaming is not a virtue; generosity is beautiful to the extent that man is strong and lucid. There is always, in the noble soul, a certain instinct of the gift of self, for God Himself is the first to overflow with charity, and above all with beauty; the noble man is only happy in giving, and he gives himself above all to God, as God gave Himself to him, and desires to give Himself to him.

Piety
Transcending oneself: this is the great imperative of the human condition; and there is another that anticipates it and at the same time prolongs it: dominating oneself. The noble man is one who dominates himself; the holy man is one who transcends himself. Nobility and holiness are the imperatives of the human state.
The noble man is naturally detached from mean things, sometimes against his own interests; and he is naturally generous through greatness of soul. The pious man, for his part, holds himself detached from the things of this world — either within the framework of a legitimate equilibrium, or else by breaking this framework —because they do not lead to Heaven, or to the extent that they do not contribute to this end; and he is generous as a result of his love of God, because this love allows him to “see God everywhere”, and because “God is Love”. The fact that the two dimensions, horizontal and vertical, are linked in depth, results from the nature of things: the one conditions the other and the one proceeds from the other, and they are destined to coincide, if they do not already do so.
It is perhaps not superfluous to insist once more on the double significance of the notion of morality, that is to say on the distinction between what is good according to the law and what is good according to virtue. The two do not always coincide, for a base man can obey the law, be it only through simple constraint, while a noble man may be obliged, exceptionally, to transgress a law out of virtue, to put pity above duty, for example. [Logic and Transcendence].


Perception of the world
To have the sense of immanence — parallel to the discernment between the Real and the unreal, or between Reality that is absolute and that which is relative or contingent, or in consequence between the essential and the secondary, and so on — is to have the intuition of essences, of archetypes, or let us say: of the metaphysical transparency of phenomena; and this intuition is the basis of nobleness of soul.
The noble man respects, admires and loves in virtue of an essence that he perceives, whereas the vile man underestimates or scorns in virtue of an accident; the sense of the sacred is opposed to the instinct to belittle; the Bible speaks of "mockers." The sense of the sacred is the essence of all legitimate respect; we insist on legitimacy, for it is a question of respecting, not just anything, but what is worthy of respect; "there is no right superior to that of the truth."
It may be added that the noble man looks at what is essential in phenomena, not at what is accidental; he sees the overall worth in a creature and the intention of the Creator — not some more or less humiliating accident — and he thereby anticipates the perception of the Divine Qualities through forms. This is what is expressed by the words of the Apostle “ for the pure all things are pure”.
The noble man, and consequently the spiritual man, sees in positive phenomena the substantial greatness and not the accidental smallness, but he is indeed obliged to discern smallness when it is substantial and when, in consequence, it determines the nature of the phenomenon. The base man, on the contrary, and sometimes the simply worldly man, sees the accidental before the essential and gives himself over to the consideration of the aspects of smallness which enter into the constitution of greatness, but which cannot detract from its greatness in the least degree, except in the eyes of the man who is himself made of smallness.


Sacrificial instinct
The sacrificial instinct, which on the whole coincides with the sense of measure, enters into the very definition of nobleness: the noble man is one who controls himself and who loves to control himself; the sense not only of reality, but also of beauty demands that discipline which is self-mastery. Moreover, the impious man can never be altogether noble, whereas piety necessarily gives rise to nobility, no matter what the social milieu; the pious man is noble because truth is noble.
Especially beauty perceived by a noble man, that is: whose soul is beautiful, precisely. As Socrates said: "If there be something other than absolute Beauty, then that something can be beautiful to the extent that it partakes of absolute Beauty" (Plato: Phaedo).


Noble and Vile Man
"... man must see things according to the spirit of the Creator, not with the superficial, profane and desacralizing view of the vulgar soul. The noble man feels the need to admire, to venerate, to worship; the vile man on the contrary tends to belittle, even to mock, which is the way the devil sees things; but it is also diabolical to admire what is evil, whereas it is normal and praiseworthy to despise evil as such, for the truth has precedence over everything.
The primacy of the true also clearly implies that essential truths have precedence over secondary truths, as the absolute has precedence over the relative. The definition of man according to immortality has precedence over the definition of man according to earthly life.
The noble man respects, admires and loves in virtue of an essence that he perceives, whereas the vile man underestimates or scorns in virtue of an accident; the sense of the sacred is opposed to the instinct to belittle; the Bible speaks of "mockers." The sense of the sacred is the essence of all legitimate respect; we insist on legitimacy, for it is a question of respecting, not just anything, but what is worthy of respect; "there is no right superior to that of the truth."

Acest topic a fost editat de andra_v: 16 Apr 2009, 04:00 PM


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