~ marginal notes in a book on Vedic thought ~
The man on the altar is a term that evokes the Enlightenment dream of replacing God by offering worship the mortal creature, about the five hundred pages that make up the ardor Roberto Calasso a glimpse of the man instead of the sacrificial altar, killed as a sacrifice to the gods. Religious knowledge in this book which talks about Vedic India and the 'unspeakable current "is now presented in the form of literature, it also includes a well-known story in exergue jiddish:" When the Baal Shem was faced with a difficult task was in a certain place of the wood, lit a fire and meditate in prayer, and it was always done what he had decided. A generation later, when the Maggid of Meseritz faced the same task, he went to the same place of the woods, and said "Light the fire we can no longer, but we can still say your prayers," and that he wanted became a reality. Yet a generation later, Rabbi Moshe Leib of Sassovivo, faced with a similar commitment, he went into the woods, and said: "We are no longer able to light the fire and no longer know the secret meditations which form part of the prayer, but the place of the forest where all this happened we know it, and this should be enough. " And it was enough. But when another generation later, Rabbi Israel of Richino faced the same duty, he sat on his golden chair in his castle and said: “Il fuoco non siamo più in grado di accenderlo, le preghiere non sappiamo più dire e neppure conosciamo più il posto preciso, ma possiamo tuttavia raccontare il fatto come in realtà è avvenuto”…». Così, spenti da tempo immemorabile i fuochi vedici, un letterato del terzo millennio d. C. prova a raccontarli. Non a caso, facendosi cronista di riti impossibili incrocia più volte Kafka.
Pierre Klossowski preferì tradurre un libro cinese, il Jeou-P’ou-T’ouan, ou La Chair comme tapis de prière di Li-Yu, scrittore oscuro del XVIII secolo, forse lavorando su un testo tedesco, congetturando assai, alla maniera di Ezra Pound che ridava vita ai classici confuciani, per offrire una versione personale del buddhismo, virato – viene da sospettare – nella teologia perversa delle Lois de l’hospitalité . Ben più neutro sembra essere il punto di vista dell’ Ardore , il suo autore ha già sciolto diverse rigidezze filologiche per narrare in modo piano degli dèi greci come degli idoli moderni. Non è comunque lecito relegare il suo palinsesto in sette tomi, ruotanti tutti intorno al tema del sacrificio, sotto la categoria del «sincretismo», ché la fede qui non è in causa.
Alla maniera di una novella, l’ incipit rimanda a popoli antichissimi, assai più antichi dei nostri antichi, nella cui civiltà prevailed over the invisible visible, while their life was surrounded by a dense network of rites, formulas, prescriptions. Each householder was required to celebrate countless private functions every day, to sanctify - even if the time is approximate in this case - every atom of space and time. "Their mind was full of images," but not carved or cut out pictures of their Olympus. Do not let the memory of conquest and empire, only liturgical writings, hymns, stories of the gods. We refer to the Vedas but it looks like a watermark displayed Kabbalists in Eastern Europe, the archipelago of their community frantic cult maniacs label religiosa; senza storia né politica. (Quando più avanti ci viene offerta un’altra immagine, quella della comunità ebbra con al centro l’animale legato al palo e forse un uomo, una vittima comunque pronta per il sacrificio, non c’è bisogno di scivolare nella Storia e magari pensare ai notturni tedeschi illuminati dai bagliori preordinati da Leni Rifenstahl, spunta piuttosto un ricordo letterario, il Bergroman di Hermann Broch, «romanzo religioso», secondo il suo autore: in un villaggio tirolese, un medico si astrologa per fermare l’epidemia pagana, per trovare un vaccino amuletico, ma non riesce a interrompere un sacrificio umano che ricompone la comunità; Girard lo chioserebbe facilmente.)
The last chapter of the book is a sermon on the 'unmentionable current "appointing too many things even today, almost in the cadences of fashion, compared with the thought Veda. Christianity in the exposition ends up being an echo of the remote Arya dissonant or arrogance of the modern. You might mention to 'rid the world' that sounds obsessive in Indian thought and approaches to the plea of \u200b\u200b Christian salvation, leaving the bottom of the radical difference between the release from world evangelist release the world. The Stoics wanted to get rid of the body, the followers of Jesus claimed to leave il corpo dalla morte.
Colui che officia il sacrificio vedico identifica morte e tempo, ignora l’eternità come tempo che non distrugge, non brucia. La liturgia cui ci ha abituati e legati il cattolicesimo – quella che incantava Cristina Campo – consacra il tempo, lo sottrae alla corsa furiosa, rispecchia l’eterno presente del Cielo.
Ricorrendo a Guénon, si parla dell’«odio del segreto» su cui si sarebbe fondato l’Occidente. E gli Arcana imperii ? Fuori del cerchio magico del mentale, dello spazio gnostico, esiste il cerchio mondano con i nodi gordiani politici dove si andò a incarnare il Dio biblico.
Talvolta si mostra qualche assonanza con il cristianesimo, la «kenosis» paolina per esempio a proposito dello «svuotamento» di Prajapati; stranamente non c’è menzione esplicita delle tante figure kabbaliste che meglio risponderebbero alla cosmologia gnostica. Ed ecco la creazione come artigianato come processo che si fa e si disfa, senza gesto fatale e sovrano, opere demiurgiche dunque, al punto che non ci stonerebbero la rottura dei vasi, i mondi malriusciti e la fuoriuscita del Male.
Come si concilia l’estrema interiorità e la ritualità esasperata che caratterizza i Veda? Il rito, il gesto, la parola sacramentale sono per eccellenza atti esteriori, cui si addice il «mistero palese», una formula goethiana citata nel libro, una figure of the West (which could again deny Guénon). The answer given to us is shaped like an hourglass, the top and bottom are therefore equivalent, inner and outer, visible and invisible fill in the restriction passes "the mustard seed unpanişadico (and evangelical). Choke on that stared the romantic German, completing the Protestant era, drowned in the inner and permanently delete rituals thousands of years, even the few who survived the Reformation, degenerate in private ceremonies, the tea in the sitting Biedermeier Pietism. But then Novalis could say exquisitely nostalgic universe in liturgical Catholica. The
rilkiana "Verschwendung Herzens', the dissipation of the heart, was the elegant process of internalization that it was the poet and his friends. Today, such an exercise has spread to such an extent as to be ordinary. You try to embarrass any external signs, for their physical appearance, for the bodies. These have no longer any hope of redemption, there is anxious to erase them. Wisdom's dell'Adelphiano avoids certain pitfalls and the ignorance of the followers of a running East on the outskirts of the world leads them to console themselves easily with yoga promoted to metro stations.
So a page is accepted, telling a myth, that all spiritualists who hide in vogue: "The men would become immortal, yes, but without the body. Those were the remains forever abandoned to death. And this is the point that has always made every dubious promise of immortality. For men prefer that their frail body to the splendors of the spirit. They were suspicious of disembodied souls, tedious and vaguely sinister entities. So the compromise between the gods and death was perceived as a deception "( Ardor , Adelphi, p. 114). Such a deception in the last century, cerebral, witty and spiritualist, was again in shadow, but an exegete of Rosa Tiepolo know the hope of bodies which painting Italian ensured a glorious incarnation.
"Death does not die," "Death is in the immortal," Vedic formulas that bear witness to the difficult comparison with the supreme theme, they think of Hegel's dialectic pirouettes. One of the many intrusions of our time, the 'unspeakable current "reading a book on the religious thought of three thousand years ago. Happen to the author, in another part of the story, dealing with the rites of bramhana, writing about the "sorry state" of the Catholic liturgy, following the Second Vatican Council. Inserts, however, that port in a "progressive reduction of the cruel actions and words and gestures intertwined" that contrassegnerebbe la storia bimillenaria della Chiesa di Roma. La meticolosa codificazione gregoriana – della liturgia e della musica – o quella tridentina sarebbero passaggi-chiave di una spoliazione del rito? Se i Brahmana sono «uno degli esempi più antichi di prosa indoeuropea», i loro eredi moderni sono allora i sacerdoti universali di luterana ascendenza, gli uomini della strada, i padri di famiglia, i pompieri dell’arte che compiono riti minuziosi per riprodurre la più piatta quotidianità, inconsapevoli di celebrare riti ma fieri di maneggiare la prosa.
L’art pour l’art sarebbe quel che resta del rito, si farebbe forte nel suo campo della formula sacramentale «ex opere function. But the combination is daring: just in the recent claim of art to be the religion of our time - and the consequent self-proclamation of artists - perhaps some efficacy of such rites. Maybe not warned about this point, the Kafka's Penal Colony , while a follower of Flaubert, explaining the decline of the liturgy, aesthetics?
Certainly, similar to the secret rites of art for art's sake, it's all the modern religion, that general feeling that rejects the revelation and its dogmas to favor a confused ritual, ceremony unmarried, devoted to a "no recipient" . Now that is down from operating vedico tradotto dai nostri contemporanei.
Il moderno disprezzo per gli antichi riti sembra produrre il declino estetico: «il gesto libero era sempre più goffo, più impreciso, rispetto al gesto canonico». Ci si riferisce all’ ‘espressionismo’ che ha travolto l’’Occidente da più di un secolo?
La conoscenza di sé degli umani non può essere mai del tutto esaltante: si giubila guardandosi, ma spingendo lo sguardo più a fondo si resta atterriti quando ci si accorge che il sé non è appunto immortale come la 'sostanza degli dèi'. Il culto gnostico della conoscenza dice soltanto la prima parte, contempla la superficie divina degli umani. Incarnare tale superficie divine, that divine form: that is the question of Christianity.
At another point in the story time, more akin to eternity, seems to refer to a continuous ward off death. The personification of the great adversary can only squeeze in time slots, only where there is less continuity. At the root of the consecration of the world there is an attempt to ensure the continuum . And the buzz surrounding the mysteries of the liturgy would demonstrate a preference for the ' indistinct.
"What man wants is mainly imitate the process by which you conquer the gods. And is highly significant, that to do effectively, the man wanted to imitate the 'form' of the gestures made by the gods. This will become one day the foundation of that activity which is the supreme art "(p. 292). In that day, the liturgy became art? It is suspected that it is so close to the time when the tailors began to call 'creators' and untalented 'creative'?
The ritual act of imitation is certainly divine, repetition of what he made God the author of Genesis.
Victim and nudity. Meditating on this report is not only touches the foundation of many vicious hidden lines, it turns out the fear that accompanies the naked vainly covered libertine ideology, or worse than the naïveté healthy, we find the essence of Christian art. The animal with clothes is funny, the human being without clothes is dramatic. Eloquent that nakedness which marks the victim. If anything there is to question the mighty reassuring and often naked, which seems to betray no references to the victim, of Renaissance painting.
regularly occur in several steps, although less conspicuously, the question of art, as if this volume have recourse to the Vedic pretext to deal with the huge turning point in human history 's art pour l'art. Enough to remember now that this shift has also produced the metaphysical, the dazzling aesthetic purity, paradoxically, non-art, remains bleak with a sacrifice.
The Bible often intervenes in the reconstruction of the Vedas to know that the author provides the foundation of our world. "Noah had celebrated a burnt offering, where the animal was totally burned. Rather than lose his life, disappeared from the scene Earth "(p. 328). Will be anxious for this to disappear for a little hope in the resurrection of the flesh, and in the West advancing the practice of burning the corpses. As for the word choice to describe a religious carnage lay, we can not agree with what is written in the final chapter sull'inquietante Current time: "... that company in which the Jews were the victims, was designated by the word [holocaust] that the Jews themselves, as officiating, were used for certain ceremonies like to Yahweh. The immensity of that misunderstanding was the sign that history had entered a phase where the admixture el'equivocazione between the archaic and the current would have pushed very far, more than ever before "(p. 437). (In this 'Almanac' not once mention the word Bible to depict a modern murder and thus confuse things.)
rites are the so-called secular substitute for religious ones. The sacrifices for their country, for the ideologies revolutionary and reactionary, to science and progress will take the place of those offered to the gods. Missing because the pact with the gods, the smoke rises to an empty sky. Unknown Soldier and unknown god.
If the divine, "was the existing" - asks the reporter bureaucratic tone that while he spent his life near the realm of the superhuman, to follow tracks and epiphanies - as you explain the agreement to continue his bloody acts? Girard argued that only the Bible offers an answer, that there is written that God does not like roast ardor that sometimes humans, that an angel came down from heaven to stop the action with an emphasis of Abraham. But Girard is in this book damn one of those who show the "arrogance of the debunker," the fruit of the secularization of Western Europe. The theory that widespread violence breaks out on the scapegoat, the innocence of the victim from the myths and hidden by the gods, would be a rejection of metaphysics, the result of secular society. Yet the scandal of all the biblical religions, already noted by Nietzsche, is not contained in recent times through the centuries, warring gods and myths for thousands of years. It is the party of the victim well before Girard. Try to overturn the view of the Brahmanas that "the world is based on the sacrifice that takes place when the surplus of available energy is burned" (p. 434). Entropy come metafisica?
Léon Bloy proponeva altre soluzioni del mistero della sostituzione o, meglio, lo inseriva in un diverso contesto. Il romanziere francese scorgeva spesso nei necrologi e nel giro delle amicizie parigine delle figure di mediatori , di intercessori, che offrivano la loro vita affinché qualcun altro restasse ancora su questa terra a redimersi. Ma in tale fede nella sostituzione lo scrittore cattolico seguiva l’insegnamento della Chiesa per cui ogni fedele che sale al cielo diviene avvocato per coloro che stanno quaggiù, e soprattutto i meriti dei singoli sono patrimonio della Chiesa tutta, dei morti e dei vivi, che essa ridistribuisce secondo i bisogni. Per Bloy dunque non solo il sacrificio della vita permetteva other lives, but all the small daily sacrifices to save souls and perhaps distant future. Desecrated in modernity, superstition imagines humans at the mercy of a greedy Moloch who must appease with human lives. You must maintain a balance between the two worlds as there was a metaphysical Malthusianism (the anthropologists of the next millennia interpreted in this way the mountains of aborted fetuses?).
course, only nell'accezione redistribution of Bloy, within a single church that embraces the earth el'aldilà, the theory of compensation exception to the universal magic. In the Gospels, Jesus warns not to establish a cause-effect relation between the faults and physical ailments, among the faults and death (and apparently also among the merits and Health): "At the same time, some present a report to him about the Galileans whose blood Pilate had mingled with their sacrifices. Taking the floor, Jesus replied: "Do you think that these Galileans were worse sinners than all other Galileans because they suffered such things? No, I tell you, but unless you repent you will all perish in the same way. Or those eighteen on whom the ruined tower of Siloam and killed them, believe that they were worse offenders than all the inhabitants of Jerusalem? No, I tell you, but unless you repent you will all perish in the same way '"(Lk 13: 1-5) The same teaching is derived from John 9.3. Moreover, such evidence evangeliche sembrano dissolvere il metodo calvinista di ricavare i segni della benevolenza divina dal buon raccolto ottenuto nella vita. Prima dei Vangeli, il grido di Giobbe esprime lo sdegno per la vita beata concessa su questa terra ai malvagi e le sofferenze imposte a non pochi giusti: non c’è alcun rapporto tra virtù e vantaggio mondano, alcun legame magico.
Perfino l’Islam, che talvolta assume ancora maschere sanguinarie, nasconde sul modello kosher il sangue dell’animale macellato. Incruento appare il mondo post-cristiano che ha bandito il sacrificio pur moltiplicando le vittime. Il Glossatore di riti e miti Veda, arrivato alle ultime pagine del libro, non può non denunciare l’occultamento the supreme sacrifice: "It was the moment when Luther could not restrain himself and with his innate vehemence, declared that to understand the Mass as sacrifice was" the most wicked abuse (illegal impiissimus abusus ) "and each course in this effect produced "monsters of impiety ( monster impietatis ). That moment marked a watershed in the history of Western sacrifice. [...] But just as adamant was the Roman Church. This was not to deprecate or claim indulgences, these defects due to human, too human. Here the entire liturgy was in play, then the frame of the religious life. Thus, forty- years after Luther had pronounced his awful words, on 17 September 1562 the Council of Trent promulgated nine canons, the first of which was playing well, "Anatematizando who will say that in making no real sacrifice shall offer to God," while Strongly condemning the third meticulous "who will say that the Mass is the sacrifice of praise and thanksgiving only, or bare commemoration of the sacrifice of the cross, and no mercy seat, over only benefit those who receive it shall offer and we should not live for them, for the dead for the sins, sorrows, et satisfazzioni other needs. " So it was not only the denial of the sacrifice to be rejected but also the form of which was to transform Euphemize mass in commemoration of a sacrifice. Why do not commemorate, no longer belongs to the sphere of gestures that act. Here resurfaced after many disputes in vain, the arcane and archaic wisdom of the Roman Church, its ability to recognize what was at stake in a cornerstone of its existence "(pp. 446-447). It's up to a writer captivated by the gestures essential to remember what the bishops have forgotten, and Stefan Orth mention that a recent survey concluded with these words: "many Catholics are [now] agree with the verdict and findings of the reformer Martin Luther, according to which talk about the sacrifice of the Mass would be "the greatest and terrible horror "and a" cursed idolatry "." The then Cardinal Joseph Ratzinger reports the same quote from Stefan Orth and warned: "I certainly did not need to add that I do not belong to these" many Catholics "who agree with Luther in the rejection of sacrifice. The rapporteur of Vedic rites gloss in turn Orth theologian: it is "as if the pressure in the world obliges the Church to withdraw even from this doctrine. However, without which the whole edifice of St. Peter could only give "(p. 448). As it happens, but now also the reigning pope think so. And unlike what is said in the following pages of ' Ardore and sacrifice shown by the Gospel can not be relegated to a "death sentence confirmed by a plebiscite." After extending the boundaries of the extreme form of sacrifice, the right to deny to the death of the victim's agonizing talks, reiterated his innocence in the name of God and offering to the Father for all humanity?
The man on the altar is a term that evokes the Enlightenment dream of replacing God by offering worship the mortal creature, about the five hundred pages that make up the ardor Roberto Calasso a glimpse of the man instead of the sacrificial altar, killed as a sacrifice to the gods. Religious knowledge in this book which talks about Vedic India and the 'unspeakable current "is now presented in the form of literature, it also includes a well-known story in exergue jiddish:" When the Baal Shem was faced with a difficult task was in a certain place of the wood, lit a fire and meditate in prayer, and it was always done what he had decided. A generation later, when the Maggid of Meseritz faced the same task, he went to the same place of the woods, and said "Light the fire we can no longer, but we can still say your prayers," and that he wanted became a reality. Yet a generation later, Rabbi Moshe Leib of Sassovivo, faced with a similar commitment, he went into the woods, and said: "We are no longer able to light the fire and no longer know the secret meditations which form part of the prayer, but the place of the forest where all this happened we know it, and this should be enough. " And it was enough. But when another generation later, Rabbi Israel of Richino faced the same duty, he sat on his golden chair in his castle and said: “Il fuoco non siamo più in grado di accenderlo, le preghiere non sappiamo più dire e neppure conosciamo più il posto preciso, ma possiamo tuttavia raccontare il fatto come in realtà è avvenuto”…». Così, spenti da tempo immemorabile i fuochi vedici, un letterato del terzo millennio d. C. prova a raccontarli. Non a caso, facendosi cronista di riti impossibili incrocia più volte Kafka.
Pierre Klossowski preferì tradurre un libro cinese, il Jeou-P’ou-T’ouan, ou La Chair comme tapis de prière di Li-Yu, scrittore oscuro del XVIII secolo, forse lavorando su un testo tedesco, congetturando assai, alla maniera di Ezra Pound che ridava vita ai classici confuciani, per offrire una versione personale del buddhismo, virato – viene da sospettare – nella teologia perversa delle Lois de l’hospitalité . Ben più neutro sembra essere il punto di vista dell’ Ardore , il suo autore ha già sciolto diverse rigidezze filologiche per narrare in modo piano degli dèi greci come degli idoli moderni. Non è comunque lecito relegare il suo palinsesto in sette tomi, ruotanti tutti intorno al tema del sacrificio, sotto la categoria del «sincretismo», ché la fede qui non è in causa.
Alla maniera di una novella, l’ incipit rimanda a popoli antichissimi, assai più antichi dei nostri antichi, nella cui civiltà prevailed over the invisible visible, while their life was surrounded by a dense network of rites, formulas, prescriptions. Each householder was required to celebrate countless private functions every day, to sanctify - even if the time is approximate in this case - every atom of space and time. "Their mind was full of images," but not carved or cut out pictures of their Olympus. Do not let the memory of conquest and empire, only liturgical writings, hymns, stories of the gods. We refer to the Vedas but it looks like a watermark displayed Kabbalists in Eastern Europe, the archipelago of their community frantic cult maniacs label religiosa; senza storia né politica. (Quando più avanti ci viene offerta un’altra immagine, quella della comunità ebbra con al centro l’animale legato al palo e forse un uomo, una vittima comunque pronta per il sacrificio, non c’è bisogno di scivolare nella Storia e magari pensare ai notturni tedeschi illuminati dai bagliori preordinati da Leni Rifenstahl, spunta piuttosto un ricordo letterario, il Bergroman di Hermann Broch, «romanzo religioso», secondo il suo autore: in un villaggio tirolese, un medico si astrologa per fermare l’epidemia pagana, per trovare un vaccino amuletico, ma non riesce a interrompere un sacrificio umano che ricompone la comunità; Girard lo chioserebbe facilmente.)
The last chapter of the book is a sermon on the 'unmentionable current "appointing too many things even today, almost in the cadences of fashion, compared with the thought Veda. Christianity in the exposition ends up being an echo of the remote Arya dissonant or arrogance of the modern. You might mention to 'rid the world' that sounds obsessive in Indian thought and approaches to the plea of \u200b\u200b Christian salvation, leaving the bottom of the radical difference between the release from world evangelist release the world. The Stoics wanted to get rid of the body, the followers of Jesus claimed to leave il corpo dalla morte.
Colui che officia il sacrificio vedico identifica morte e tempo, ignora l’eternità come tempo che non distrugge, non brucia. La liturgia cui ci ha abituati e legati il cattolicesimo – quella che incantava Cristina Campo – consacra il tempo, lo sottrae alla corsa furiosa, rispecchia l’eterno presente del Cielo.
Ricorrendo a Guénon, si parla dell’«odio del segreto» su cui si sarebbe fondato l’Occidente. E gli Arcana imperii ? Fuori del cerchio magico del mentale, dello spazio gnostico, esiste il cerchio mondano con i nodi gordiani politici dove si andò a incarnare il Dio biblico.
Talvolta si mostra qualche assonanza con il cristianesimo, la «kenosis» paolina per esempio a proposito dello «svuotamento» di Prajapati; stranamente non c’è menzione esplicita delle tante figure kabbaliste che meglio risponderebbero alla cosmologia gnostica. Ed ecco la creazione come artigianato come processo che si fa e si disfa, senza gesto fatale e sovrano, opere demiurgiche dunque, al punto che non ci stonerebbero la rottura dei vasi, i mondi malriusciti e la fuoriuscita del Male.
Come si concilia l’estrema interiorità e la ritualità esasperata che caratterizza i Veda? Il rito, il gesto, la parola sacramentale sono per eccellenza atti esteriori, cui si addice il «mistero palese», una formula goethiana citata nel libro, una figure of the West (which could again deny Guénon). The answer given to us is shaped like an hourglass, the top and bottom are therefore equivalent, inner and outer, visible and invisible fill in the restriction passes "the mustard seed unpanişadico (and evangelical). Choke on that stared the romantic German, completing the Protestant era, drowned in the inner and permanently delete rituals thousands of years, even the few who survived the Reformation, degenerate in private ceremonies, the tea in the sitting Biedermeier Pietism. But then Novalis could say exquisitely nostalgic universe in liturgical Catholica. The
rilkiana "Verschwendung Herzens', the dissipation of the heart, was the elegant process of internalization that it was the poet and his friends. Today, such an exercise has spread to such an extent as to be ordinary. You try to embarrass any external signs, for their physical appearance, for the bodies. These have no longer any hope of redemption, there is anxious to erase them. Wisdom's dell'Adelphiano avoids certain pitfalls and the ignorance of the followers of a running East on the outskirts of the world leads them to console themselves easily with yoga promoted to metro stations.
So a page is accepted, telling a myth, that all spiritualists who hide in vogue: "The men would become immortal, yes, but without the body. Those were the remains forever abandoned to death. And this is the point that has always made every dubious promise of immortality. For men prefer that their frail body to the splendors of the spirit. They were suspicious of disembodied souls, tedious and vaguely sinister entities. So the compromise between the gods and death was perceived as a deception "( Ardor , Adelphi, p. 114). Such a deception in the last century, cerebral, witty and spiritualist, was again in shadow, but an exegete of Rosa Tiepolo know the hope of bodies which painting Italian ensured a glorious incarnation.
"Death does not die," "Death is in the immortal," Vedic formulas that bear witness to the difficult comparison with the supreme theme, they think of Hegel's dialectic pirouettes. One of the many intrusions of our time, the 'unspeakable current "reading a book on the religious thought of three thousand years ago. Happen to the author, in another part of the story, dealing with the rites of bramhana, writing about the "sorry state" of the Catholic liturgy, following the Second Vatican Council. Inserts, however, that port in a "progressive reduction of the cruel actions and words and gestures intertwined" that contrassegnerebbe la storia bimillenaria della Chiesa di Roma. La meticolosa codificazione gregoriana – della liturgia e della musica – o quella tridentina sarebbero passaggi-chiave di una spoliazione del rito? Se i Brahmana sono «uno degli esempi più antichi di prosa indoeuropea», i loro eredi moderni sono allora i sacerdoti universali di luterana ascendenza, gli uomini della strada, i padri di famiglia, i pompieri dell’arte che compiono riti minuziosi per riprodurre la più piatta quotidianità, inconsapevoli di celebrare riti ma fieri di maneggiare la prosa.
L’art pour l’art sarebbe quel che resta del rito, si farebbe forte nel suo campo della formula sacramentale «ex opere function. But the combination is daring: just in the recent claim of art to be the religion of our time - and the consequent self-proclamation of artists - perhaps some efficacy of such rites. Maybe not warned about this point, the Kafka's Penal Colony , while a follower of Flaubert, explaining the decline of the liturgy, aesthetics?
Certainly, similar to the secret rites of art for art's sake, it's all the modern religion, that general feeling that rejects the revelation and its dogmas to favor a confused ritual, ceremony unmarried, devoted to a "no recipient" . Now that is down from operating vedico tradotto dai nostri contemporanei.
Il moderno disprezzo per gli antichi riti sembra produrre il declino estetico: «il gesto libero era sempre più goffo, più impreciso, rispetto al gesto canonico». Ci si riferisce all’ ‘espressionismo’ che ha travolto l’’Occidente da più di un secolo?
La conoscenza di sé degli umani non può essere mai del tutto esaltante: si giubila guardandosi, ma spingendo lo sguardo più a fondo si resta atterriti quando ci si accorge che il sé non è appunto immortale come la 'sostanza degli dèi'. Il culto gnostico della conoscenza dice soltanto la prima parte, contempla la superficie divina degli umani. Incarnare tale superficie divine, that divine form: that is the question of Christianity.
At another point in the story time, more akin to eternity, seems to refer to a continuous ward off death. The personification of the great adversary can only squeeze in time slots, only where there is less continuity. At the root of the consecration of the world there is an attempt to ensure the continuum . And the buzz surrounding the mysteries of the liturgy would demonstrate a preference for the ' indistinct.
"What man wants is mainly imitate the process by which you conquer the gods. And is highly significant, that to do effectively, the man wanted to imitate the 'form' of the gestures made by the gods. This will become one day the foundation of that activity which is the supreme art "(p. 292). In that day, the liturgy became art? It is suspected that it is so close to the time when the tailors began to call 'creators' and untalented 'creative'?
The ritual act of imitation is certainly divine, repetition of what he made God the author of Genesis.
Victim and nudity. Meditating on this report is not only touches the foundation of many vicious hidden lines, it turns out the fear that accompanies the naked vainly covered libertine ideology, or worse than the naïveté healthy, we find the essence of Christian art. The animal with clothes is funny, the human being without clothes is dramatic. Eloquent that nakedness which marks the victim. If anything there is to question the mighty reassuring and often naked, which seems to betray no references to the victim, of Renaissance painting.
regularly occur in several steps, although less conspicuously, the question of art, as if this volume have recourse to the Vedic pretext to deal with the huge turning point in human history 's art pour l'art. Enough to remember now that this shift has also produced the metaphysical, the dazzling aesthetic purity, paradoxically, non-art, remains bleak with a sacrifice.
The Bible often intervenes in the reconstruction of the Vedas to know that the author provides the foundation of our world. "Noah had celebrated a burnt offering, where the animal was totally burned. Rather than lose his life, disappeared from the scene Earth "(p. 328). Will be anxious for this to disappear for a little hope in the resurrection of the flesh, and in the West advancing the practice of burning the corpses. As for the word choice to describe a religious carnage lay, we can not agree with what is written in the final chapter sull'inquietante Current time: "... that company in which the Jews were the victims, was designated by the word [holocaust] that the Jews themselves, as officiating, were used for certain ceremonies like to Yahweh. The immensity of that misunderstanding was the sign that history had entered a phase where the admixture el'equivocazione between the archaic and the current would have pushed very far, more than ever before "(p. 437). (In this 'Almanac' not once mention the word Bible to depict a modern murder and thus confuse things.)
rites are the so-called secular substitute for religious ones. The sacrifices for their country, for the ideologies revolutionary and reactionary, to science and progress will take the place of those offered to the gods. Missing because the pact with the gods, the smoke rises to an empty sky. Unknown Soldier and unknown god.
If the divine, "was the existing" - asks the reporter bureaucratic tone that while he spent his life near the realm of the superhuman, to follow tracks and epiphanies - as you explain the agreement to continue his bloody acts? Girard argued that only the Bible offers an answer, that there is written that God does not like roast ardor that sometimes humans, that an angel came down from heaven to stop the action with an emphasis of Abraham. But Girard is in this book damn one of those who show the "arrogance of the debunker," the fruit of the secularization of Western Europe. The theory that widespread violence breaks out on the scapegoat, the innocence of the victim from the myths and hidden by the gods, would be a rejection of metaphysics, the result of secular society. Yet the scandal of all the biblical religions, already noted by Nietzsche, is not contained in recent times through the centuries, warring gods and myths for thousands of years. It is the party of the victim well before Girard. Try to overturn the view of the Brahmanas that "the world is based on the sacrifice that takes place when the surplus of available energy is burned" (p. 434). Entropy come metafisica?
Léon Bloy proponeva altre soluzioni del mistero della sostituzione o, meglio, lo inseriva in un diverso contesto. Il romanziere francese scorgeva spesso nei necrologi e nel giro delle amicizie parigine delle figure di mediatori , di intercessori, che offrivano la loro vita affinché qualcun altro restasse ancora su questa terra a redimersi. Ma in tale fede nella sostituzione lo scrittore cattolico seguiva l’insegnamento della Chiesa per cui ogni fedele che sale al cielo diviene avvocato per coloro che stanno quaggiù, e soprattutto i meriti dei singoli sono patrimonio della Chiesa tutta, dei morti e dei vivi, che essa ridistribuisce secondo i bisogni. Per Bloy dunque non solo il sacrificio della vita permetteva other lives, but all the small daily sacrifices to save souls and perhaps distant future. Desecrated in modernity, superstition imagines humans at the mercy of a greedy Moloch who must appease with human lives. You must maintain a balance between the two worlds as there was a metaphysical Malthusianism (the anthropologists of the next millennia interpreted in this way the mountains of aborted fetuses?).
course, only nell'accezione redistribution of Bloy, within a single church that embraces the earth el'aldilà, the theory of compensation exception to the universal magic. In the Gospels, Jesus warns not to establish a cause-effect relation between the faults and physical ailments, among the faults and death (and apparently also among the merits and Health): "At the same time, some present a report to him about the Galileans whose blood Pilate had mingled with their sacrifices. Taking the floor, Jesus replied: "Do you think that these Galileans were worse sinners than all other Galileans because they suffered such things? No, I tell you, but unless you repent you will all perish in the same way. Or those eighteen on whom the ruined tower of Siloam and killed them, believe that they were worse offenders than all the inhabitants of Jerusalem? No, I tell you, but unless you repent you will all perish in the same way '"(Lk 13: 1-5) The same teaching is derived from John 9.3. Moreover, such evidence evangeliche sembrano dissolvere il metodo calvinista di ricavare i segni della benevolenza divina dal buon raccolto ottenuto nella vita. Prima dei Vangeli, il grido di Giobbe esprime lo sdegno per la vita beata concessa su questa terra ai malvagi e le sofferenze imposte a non pochi giusti: non c’è alcun rapporto tra virtù e vantaggio mondano, alcun legame magico.
Perfino l’Islam, che talvolta assume ancora maschere sanguinarie, nasconde sul modello kosher il sangue dell’animale macellato. Incruento appare il mondo post-cristiano che ha bandito il sacrificio pur moltiplicando le vittime. Il Glossatore di riti e miti Veda, arrivato alle ultime pagine del libro, non può non denunciare l’occultamento the supreme sacrifice: "It was the moment when Luther could not restrain himself and with his innate vehemence, declared that to understand the Mass as sacrifice was" the most wicked abuse (illegal impiissimus abusus ) "and each course in this effect produced "monsters of impiety ( monster impietatis ). That moment marked a watershed in the history of Western sacrifice. [...] But just as adamant was the Roman Church. This was not to deprecate or claim indulgences, these defects due to human, too human. Here the entire liturgy was in play, then the frame of the religious life. Thus, forty- years after Luther had pronounced his awful words, on 17 September 1562 the Council of Trent promulgated nine canons, the first of which was playing well, "Anatematizando who will say that in making no real sacrifice shall offer to God," while Strongly condemning the third meticulous "who will say that the Mass is the sacrifice of praise and thanksgiving only, or bare commemoration of the sacrifice of the cross, and no mercy seat, over only benefit those who receive it shall offer and we should not live for them, for the dead for the sins, sorrows, et satisfazzioni other needs. " So it was not only the denial of the sacrifice to be rejected but also the form of which was to transform Euphemize mass in commemoration of a sacrifice. Why do not commemorate, no longer belongs to the sphere of gestures that act. Here resurfaced after many disputes in vain, the arcane and archaic wisdom of the Roman Church, its ability to recognize what was at stake in a cornerstone of its existence "(pp. 446-447). It's up to a writer captivated by the gestures essential to remember what the bishops have forgotten, and Stefan Orth mention that a recent survey concluded with these words: "many Catholics are [now] agree with the verdict and findings of the reformer Martin Luther, according to which talk about the sacrifice of the Mass would be "the greatest and terrible horror "and a" cursed idolatry "." The then Cardinal Joseph Ratzinger reports the same quote from Stefan Orth and warned: "I certainly did not need to add that I do not belong to these" many Catholics "who agree with Luther in the rejection of sacrifice. The rapporteur of Vedic rites gloss in turn Orth theologian: it is "as if the pressure in the world obliges the Church to withdraw even from this doctrine. However, without which the whole edifice of St. Peter could only give "(p. 448). As it happens, but now also the reigning pope think so. And unlike what is said in the following pages of ' Ardore and sacrifice shown by the Gospel can not be relegated to a "death sentence confirmed by a plebiscite." After extending the boundaries of the extreme form of sacrifice, the right to deny to the death of the victim's agonizing talks, reiterated his innocence in the name of God and offering to the Father for all humanity?
http / / almanaccoromano.blogspot.com / feed 
0 comments:
Post a Comment