Supra Quotes

We've searched our database for all the quotes and captions related to Supra. Here they are! All 100 of them:

I'm a regular supra man
Joseph Heller (Catch-22)
A man can reach the heights of the Super-Man by entering the field of supra-sexuality, by knowing how to enjoy love, by knowing how to enjoy a woman, by knowing how to live with joy or with more emotion and less useless reasoning.
Samael Aun Weor
I had hardly expected so dolichocephalic a skull or such well-marked supra-orbital development. Would you have any objection to my running my finger along your parietal fissure? A cast of your skull, sir, until the original is available, would be an ornament to any anthropological museum. It is not my intention to be fulsome, but I confess that I covet your skull.
Arthur Conan Doyle (Le chien des Baskerville)
Once, in a cheap science fiction novel, Fat had come across a perfect description of the Black Iron Prison, but set in the far future. So if you superimposed the past (ancient Rome) over the present (California in the twentieth century) and superimposed the far future world of The Android Cried Me a River over that, you got the Empire, as the supra- or trans-temporal constant. Everyone who had ever lived was literally surrounded by the iron walls of the prison; they were all inside it and none of them knew it.
Philip K. Dick (VALIS)
If I speak in the tongues of Reformers and of professional theologians, and I have not personal faith in Christ, my theology is nothing but the noisy beating of a snare drum. And if I have analytic powers and the gift of creating coherent conceptual systems of theology, so as to remove liberal objections, and have not personal hope in God, I am nothing. And if I give myself to resolving the debate between supra and infralapsarianism, and to defending inerrancy, and to learning the Westminster Catechism, yea, even the larger one, so as to recite it by heart backwards and forwards, and have not love, I have gained nothing.
Kevin J. Vanhoozer
What now matters most is how we respond to various risks to the survival of humanity. We are creating some of these risks, and discovering how we could respond to these and other risks. If we reduce these risks, and humanity survives the next few centuries, our descendants or successors could end these risks by spreading through this galaxy. Life can be wonderful as well as terrible, and we shall increasingly have the power to make life good. Since human history may be only just beginning, we can expect that future humans, or supra-humans, may achieve some great goods that we cannot now even imagine. In Nietzsche’s words, there has never been such a new dawn and clear horizon, and such an open sea. If we are the only rational beings in the Universe, as some recent evidence suggests, it matters even more whether we shall have descendants or successors during the billions of years in which that would be possible. Some of our successors might live lives and create worlds that, though failing to justify past suffering, would give us all, including some of those who have suffered, reasons to be glad that the Universe exists.
Derek Parfit (On What Matters: Volume 3)
Aventură nu-i să te urci pe un yacht supra-elegant şi să faci înconjurul lumii; aventură (şi romantism) este să-ţi rodeşti viaţa care ţi-a picat acolo unde te-ai născut din întâmplare şi-n condiţiile date.
Nicolae Steinhardt (Jurnalul fericirii)
The modern world, which denies personal guilt and admits only social crimes, which has no place for personal repentance but only public reforms, has divorced Christ from His Cross; the Bridegroom and Bride have been pulled apart. What God hath joined together, men have torn asunder. As a result, to the left is the Cross; to the right is Christ. Each has awaited new partners who will pick them up in a kind of second and adulterous union. Communism comes along and picks up the meaningless Cross; Western post-Christian civilization chooses the unscarred Christ. Communism has chosen the Cross in the sense that it has brought back to an egotistic world a sense of discipline, self-abnegation, surrender, hard work, study, and dedication to supra-individual goals. But the Cross without Christ is sacrifice without love. Hence, Communism has produced a society that is authoritarian, cruel, oppressive of human freedom, filled with concentration camps, firing squads, and brain-washings. The Western post-Christian civilization has picked up the Christ without His Cross. But a Christ without a sacrifice that reconciles the world to God is a cheap, feminized, colourless, itinerant preacher who deserves to be popular for His great Sermon on the Mount, but also merits unpopularity for what He said about His Divinity on the one hand, and divorce, judgment, and hell on the other. This sentimental Christ is patched together with a thousand commonplaces, sustained sometimes by academic etymologists who cannot see the Word for the letters, or distorted beyond personal recognition by a dogmatic principle that anything which is Divine must necessarily be a myth. Without His Cross, He becomes nothing more than a sultry precursor of democracy or a humanitarian who taught brotherhood without tears.
Fulton J. Sheen (Life of Christ)
Religions are confluences of organic-cultural flows that intensify joy and confront suffering by drawing on human and supra-human forces to make homes and cross boundaries.(p. 54)
Thomas A. Tweed (Crossing and Dwelling: A Theory of Religion)
Let’s be clear,” I told him, trying to match his air of casual mateyness. “I’m glad you’re happy. You and JoJo seem like you’ll be great together. But we are never going to be friends because you will always be the guy who sold me out for the price of a Toyota Supra.
Alexis Hall (Husband Material (London Calling, #2))
If you wish to feign confusion in order to lure the enemy on, you must first have perfect discipline; if you wish to display timidity in order to entrap the enemy, you must have extreme courage; if you wish to parade your weakness in order to make the enemy over-confident, you must have exceeding strength.”] 18.  Hiding order beneath the cloak of disorder is simply a question of subdivision; [See supra, ss. 1.] concealing courage under a show of timidity presupposes a fund of latent energy; [The commentators strongly understand a certain Chinese word here differently than anywhere else in this chapter. Thus Tu Mu says: “seeing that we are favorably circumstanced and yet make no move, the enemy will believe that we are really afraid.”] masking strength with weakness is to be effected by tactical dispositions.
Sun Tzu (The Art of War)
Prior to the monotheistic Yahweh, the gods made sense, in that they had familiar, if supra-human appetites—they didn’t just want a lamb shank, they wanted the best lamb shank, wanted to seduce all the wood nymphs, and so on. But the early Jews invented a god with none of those desires, who was so utterly unfathomable, unknowable, as to be pants-wettingly terrifying. So even if His actions are mysterious, when He intervenes you at least get the stress-reducing advantages of attribution—it may not be clear what the deity is up to, but you at least know who is responsible for the locust swarm or the winning lottery ticket. There is Purpose lurking, as an antidote to the existential void.
Robert M. Sapolsky (Why Zebras Don't Get Ulcers)
Supra is preferable to infra! The greater your leadership,the greater your influence.
Anyaele Sam Chiyson (The Sagacity of Sage)
[...] Popæus Sabinus [...] maximisque provinciis per quatuor et viginti annos impositus; nullam ob eximiam artem , sed quod par negotiis , neque supra erat.
Tacitus (Annali, Vol 1. Testo latino a fronte)
Entertainment is the supra-ideology of all discourse on television. No matter what is depicted or from what point of view, the overarching presumption is that it is there for our amusement and pleasure. That is why even on news shows which provide us daily with fragments of tragedy and barbarism, we are urged by the newscasters to “join them tomorrow.” What for? One would think that several minutes of murder and mayhem would suffice as material for a month of sleepless nights. We accept the newscasters’ invitation because we know that the “news” is not to be taken seriously, that it is all in fun, so to say.
Neil Postman (Amusing Ourselves to Death: Public Discourse in the Age of Show Business)
...we then find the sovereign individual as the ripest fruit on its tree, like only to itself, having freed itself from the morality of custom, an autonomous, supra-ethical individual (because ‘autonomous’ and ‘ethical’ are mutually exclusive), in short, we find a man with his own, independent, enduring will, whose prerogative it is to promise – and in him a proud consciousness quivering in every muscle of what he has finally achieved and incorporated, an actual awareness of power and freedom, a feeling that man in general has reached completion.
Friedrich Nietzsche (On the Genealogy of Morals)
If God, as the supra-sensory ground and goal, of all reality, is dead; if the supra-sensory world of the Ideas has suffered the loss of its obligatory, and above it, its vitalizing and up-building power, then nothing more remains to which Man can cling, and by which he can orient himself.
Martin Heidegger
to astrology and its “supra-terrestrial” claims we owe the grand style of architecture in Asia and Egypt It seems that all great things first have to bestride the earth in monstrous and frightening masks in order to inscribe themselves in the hearts of humanity with eternal demands: dogmatic philosophy was such a mask;
Friedrich Nietzsche (Beyond Good and Evil: Prelude to a Philosophy of the Future)
But while power may indeed serve as a basis for the 'must' of compulsion, it never serves as a basis for the 'ought' of obligation or for legal validity.
Gustav Radbruch (Statutory Lawlessness and Supra-Statutory Law (1946))
So the Madness of Cthulhu is not clinical dysfunction or psychosis, but a hermeneutic suspension of the pedestrian, rational mind that is required to successfully navigate the waking world. In its place is the supra-rational, the information that comes without the need for communication, egoic disassociation, the disintermediated experience of experience. What Jones refers to here as the Black Gnosis.
Scott R. Jones (When The Stars Are Right: Towards An Authentic R'lyehian Spirituality)
You interest me very much, Mr. Holmes. I had hardly expected so dolichocephalic a skull or such well-marked supra-orbital development. Would you have any objection to my running my finger along your parietal fissure? A cast of your skull, sir, until the original is available, would be an ornament to any anthropological museum. It is not my intention to be fulsome, but I confess that I covet your skull.” Sherlock
Arthur Conan Doyle (Sherlock Holmes: The Complete Novels and Stories)
The ringing of bells, the surging and swelling of bells supra urbem, above the whole city, in its airs overfilled with sound. Bells, bells, they swing and sway, they wag and weave through their whole arc on their beams, in their seats, hundred-voiced, in Babylonish confusion. Slow and swift, blaring and booming - there is neither measure nor harmony, they talk all at once and all together, they break in even on themselves; on clang and clappers and leave no times for the excited metal to din itself out, for like a pendulum they are already back at the other edge, droning into its own droning; so that when echo sill resounds: 'In te Domine speravi,' it is uttering already 'Beati quorum tecta sunt peccata into its own midst; not only so, but lesser bells tinkle clear from smaller shrines, as though the mass-boy might be touching the little bell of the Host.
Thomas Mann (The Holy Sinner)
The Hindu doctrine teaches that a human cycle, to which it gives the name Manvantara, is divided into four periods marking so many stages during which the primordial spirituality becomes gradually more and more obscured; these are the same periods that the ancient traditions of the West called the Golden, Silver, Bronze, and Iron Ages. We are now in the fourth age, the Kali-Yuga or “dark age”, and have been so already, it is said, for more than six thousand years, that is to say since a time far earlier than any known to “classical” history. Since that time, the truths which were formerly within reach of all have become more and more hidden and inaccessible; those who possess them grow fewer and fewer, and although the treasure of “nonhuman” (that is, supra-human) wisdom that was prior to all the ages can never be lost, it nevertheless becomes enveloped in more and more impenetrable veils, which hide it from men’s sight and make it extremely difficult to discover. This is why we find everywhere, under various symbols, the same theme of something that has been lost—at least to all appearances and as far as the outer world is concerned—and that those who aspire to true knowledge must rediscover; but it is also said that what is thus hidden will become visible again at the end of the cycle, which, because of the continuity binding all things together, will coincide with the beginning of a new cycle. (The Dark Age, p. 3)
René Guénon (The Essential René Guénon: Metaphysical Principles, Traditional Doctrines, and the Crisis of Modernity (The Perennial Philosophy Series))
The new community would become their new family. Muhammad insisted that each Meccan emigrant be “adopted” by a Medinan believer and regarded not as a guest but as a brother or sister, regardless of age or kinship or place of birth. What was being formed here was not another tribe but the kernel of a kind of supra-tribe. They did not yet call it Islam with a capital I, or themselves Muslims with a capital M. That usage would come later, after Muhammad’s death, as Islam spread out into the whole of
Lesley Hazleton (The First Muslim: The Story of Muhammad)
What a man finds circa se or sub se is overwhelming in amount, what he finds in se is embarassing in its obscurity, but when from his own being he would obtain light as to what is supra se, then indeed he finds himself face to face with a dark and somewhat terrifying mystery. The trouble is that he is himself involved in the mystery. If, in any true sense, man is an image of God, how should he know himself without knowing God? But if it is really of God that he is an image, how should he know himself?
Étienne Gilson
In any case, Klossowski, mentioned again during Acéphale's sessional meeting of 25 July 1938, would later return to his opposition between Nietzsche and Bataille in a lecture given in 1941 at the end of a retreat in a Dominican monastery, 'Le Corps du néant', later printed in the first edition of his book Sade my Neighbour (1947) and which Bataille later told him he 'does not like'. Here Klossowski recapitulated the two stages in the evolution of Nietzsche's thought outlined in Löwith's essay 'Nietzsche and the doctrine of the Eternal Return', which he had reviewed in Acéphale 2: 1. Liberation from the Christian YOU MUST to achieve the I WANT of supra-nihilism; 2. Liberation from the I WANT to attain the I AM of superhumanity in the eternal return. It is precisely in this 'cyclical movement', according to Klossowski, that man 'takes on the immeasurable responsibility of the death of God'. Furthermore, he associates Bataille's negation of God with the negation of utility upon which the notion of expenditure was founded, and hence the source of his 'absolute political nihilism'. His conclusion, however, was a little more ambiguous: 'In his desire to relive the Nietzschean experience of the death of God [...] he did not have the privilege [...] of suffering Nietzsche's punishment: the delirium that transfigures the executioner into a victim [...] To be guilty or not to be, that is his dilemma. His acephality expresses only the unease of a guilt in which conscience has become alienated because he has put faith to sleep: and this is to experience God in the manner of demons, as St. Augustine said'. Unlike Nietzsche. who 'accused himself' of causing the death of God 'in the name of all men' and paid for his guilt with madness, unlike Kirillov, the nihilist in Dostoyevsky's Demons who chose to commit suicide so as to kill men's fear of death and thus kill God himself, Bataille shows us this frightful torment of not being able to make his guilt real and so attain that state of responsibility that gives knowledge of the path to absolution.
Georges Bataille (The Sacred Conspiracy: The Internal Papers of the Secret Society of Acéphale and Lectures to the College of Sociology)
Se tudo no mundo é relativo, nada tão relativo como a felicidade humana. Eu abandonava-me enfim ao meu cansaço, ao meu desgosto, ao meu desânimo, - quer isto dizer que os gozava. Daí estes dias correrem-me quase felizes. Há uma "sagesse" para os infelizes que substitui a felicidade; e que provém de se fazer uma voluptuosidade da própria dor, de se utilizar a dor como conducente a uma felicidade supra-terrena, ou de se chegar a considerar a dor estado normal, tendo por inesperados favores dos deuses quaisquer pequeninos prazeres sobrevindos...
José Régio (Jogo da Cabra Cega)
Qui dit individualisme dit nécessairement refus d'admettre une autorité supérieure à l'individu, aussi bien qu'une faculté de connaissance supérieure à la raison individuelle ; les deux choses sont inséparables l'une de l'autre. Par conséquent, l'esprit moderne devait rejeter toute autorité spirituelle au vrai sens du mot, prenant sa source dans l'ordre supra-humain, et toute organisation traditionnelle, qui se base essentiellement sur une autorité, quelle que soit la forme qu'elle revêt, forme qui diffère naturellement suivant les civilisations.
René Guénon (The Crisis of the Modern World)
Without the pathos of distance, the sort which grows out of the deeply rooted difference between the social classes, out of the constant gazing outward and downward of the ruling caste on the subjects and work implements, and out of their equally sustained practice of obedience and command, holding down and holding at a distance, that other more mysterious pathos would have no chance of growing at all, that longing for an ever new widening of distances inside the soul itself, the development of ever higher, rarer, more distant, more expansive, more comprehensive states, in short, simply the enhancement in the type 'man,' the constant 'self-conquest of man,' to cite a moral formula in a supra-moral sense. Of course, where the history of the origins of aristocratic society is concerned (and thus the precondition for that raising of the type 'man' —), We should not surrender to humanitarian illusions: truth is hard. So without further consideration, let's admit to ourselves how up to this point every higher culture on earth has started! People with a still natural nature, barbarians in every dreadful sense of the word, predatory men still in possession of an unbroken power of the will and a desire for power, threw themselves on weaker, more civilized, more peaceful, perhaps trading or cattle-raising races, or on old, worn cultures, in which at that very moment the final forces of life were flaring up in a dazzling fireworks display of spirit and corruption. At the start the noble caste has always been the barbarian caste: its superiority has lain not primarily in physical might but in psychical power — it has been a matter of more COMPLETE human beings (which at every level also means 'more complete beasts').
Friedrich Nietzsche (Beyond Good and Evil)
To speak conventionally - and I think it is easier for the general reader to see Zen thus presented - there are unknown recesses in our minds which lie beyond the threshold of the relatively constructed consciousness. To designate them as “sub-conciousness” or “supra-consciousness” is not correct. The word “beyond” is used simply because it is a most convenient term to indicate their whereabouts. But as a matter of fact there is no “beyond”, no “underneath”, no “upon” in our consciousness. The mind is one indivisible whole and cannot be torn in pieces. The so-called terra incognita is the concession of Zen to our ordinary way of talking, because whatever field of consciousness that is known to us is generally filled with conceptual riffraff, and to get rid of them, which is absolutely necessary for maturing Zen experience, the Zen psychologist sometimes points to the presence of some inaccessible region in our minds. Though in actuality there is no such region apart from our everyday consciousness, we talk of it as generally more easily comprehensible by us.
D.T. Suzuki (An Introduction to Zen Buddhism)
Whoever has endeavored with some enigmatic longing, as I have, to think pessimism through to its depths and to liberate it from the half-Christian, half-German narrowness and simplicity in which it has finally presented itself to our century, namely, in the form of Schopenhauer's philosophy; whoever has really, with an Asiatic and supra-Asiatic eye, looked into, down into the most world-denying of all possible ways of thinking — beyond good and evil and no longer, like the Buddha and Schopenhauer, under the spell and delusion of morality —, may just thereby, without really meaning to do so, have opened his eyes to the opposite ideal: the ideal of the most high-spirited, alive, and world-affirming human being who has not only come to terms and learned to get along with whatever was and is, but who wants to have just what was and is repeated into all eternity, shouting insatiably da capo [in music: "from the beginning"], not only to himself but to the whole play and spectacle, and not only to a spectacle but at bottom to him who needs precisely this spectacle — and who makes it necessary because again and again he needs himself—and makes himself necessary — What? And this wouldn't be — circulus vitiosus deus? [A vicious circle made god? or: God as a vicious circle?]
Friedrich Nietzsche (Beyond Good and Evil)
Whoever has endeavored with some enigmatic longing, as I have, to think pessimism through to its depths and to liberate it from the half-Christian, half-German narrowness and simplicity in which it has finally presented itself to our century, namely, in the form of Schopenhauer's philosophy; whoever has really, with an Asiatic and supra-Asiatic eye, looked into, down into the most world-denying of all possible ways of thinking — beyond good and evil and no longer, like the Buddha and Schopenhauer, under the spell and delusion of morality —, may just thereby, without really meaning to do so, have opened his eyes to the opposite ideal: the ideal of the most high-spirited, alive, and world-affirming human being who has not only come to terms and learned to get along with whatever was and is, but who wants to have just what was and is repeated into all eternity, shouting insatiably da capo [in music: 'from the beginning'], not only to himself but to the whole play and spectacle, and not only to a spectacle but at bottom to him who needs precisely this spectacle — and who makes it necessary because again and again he needs himself —and makes himself necessary — What? And this wouldn't be — circulus vitiosus deus? [A vicious circle made god? or: God as a vicious circle?]
Friedrich Nietzsche (Beyond Good and Evil)
The true type of the Superman is, rather, Olympian: a calm greatness which expresses an irresistible superiority, something which terrifies and at the same time compels veneration, which prevails and disarms without fighting, establishing suddenly the feeling of a transcendent force, completely under control but totally capable of release, the wonderful and frightening sense which antiquity associated which the concept of the numen. Supra-life — that is, spirit, totally realised in its supernatural aspect — which permeates and governs absolutely everything which is ‘life’, is the substance here. But this type, the true Superman, cannot be treated merely as a construction of the thought of today. There is no great tradition of antiquity, whether of the East or of the West, which did not possess it. The tradition of the ‘divine right’ of the legitimate Kings, because they were the virile bearers of a force from above, is its last echo. To conceive the sudden re-emergence of this ancient conception, in a world where every great horizon was dead, where, to serve as immediate ideological substance for its incarnation, there were only the profane and opaque myths of evolutionism and natural selection, and a confused need for force and liberation — to conceive this is also to understand the invisible genesis of the theory of the Nietzschean Superman, its limit, and the path which can lead beyond it.
Julius Evola
out of their equally sustained practice of obedience and command, holding down and holding at a distance, that other more mysterious pathos would have no chance of growing at all, that longing for an ever new widening of distances inside the soul itself, the development of ever higher, rarer, more distant, more expansive, more comprehensive states, in short, simply the enhancement in the type 'man,' the constant 'self-conquest of man,' to cite a moral formula in a supra-moral sense. Of course, where the history of the origins of aristocratic society is concerned (and thus the precondition for that raising of the type 'man' —), we should not surrender to humanitarian illusions: truth is hard. So without further consideration, let's admit to ourselves how up to this point every higher culture on earth has started! People with a still natural nature, barbarians in every dreadful sense of the word, predatory men still in possession of an unbroken power of the will and a desire for power, threw themselves on weaker, more civilized, more peaceful, perhaps trading or cattle-raising races, or on old, worn cultures, in which at that very moment the final forces of life were flaring up in a dazzling fireworks display of spirit and corruption. At the start the noble caste has always been the barbarian caste: its superiority has lain not primarily in physical might but in psychical power — it has been a matter of more COMPLETE human beings (which at every level also means 'more complete beasts').
Friedrich Nietzsche (Beyond Good and Evil)
As a method of warfare with “beyond limits” as its major feature, its principle is to assemble and blend together more means to resolve a problem in a range wider than the problem itself. For example, when national is threatened, the answer is not simply a matter of selecting the means to confront the other nation militarily, but rather a matter of dispelling the crisis through the employment of “supra-national combinations.” We see from history that the nation-state is the highest form of the idea of security. For Chinese people, the nation-state even equates to the great concept of all-under-heaven [tianxia, classical name for China]. Nowadays, the significance of the word “country” in terms of nationality or geography is no more than a large or small link in the human society of the “world village.” Modern countries are affected more and more by regional or world-wide organizations, such as the European Community [sic; now the European Union], ASEAN, OPEC, APEC, the International Monetary Fund, the World Bank, the WTO, and the biggest of them all, the United Nations. Besides these, a large number of multinational organizations and non-state organizations of all shapes and sizes, such as multinational corporations, trade associations, peace and environmental organizations, the Olympic Committee, religious organizations, terrorist organizations, small groups of hackers, etc., dart from left and right into a country’s path. These multinational, non-state, and supra-national organizations together constitute an up and coming worldwide system of power.3
Qiao Liang (Unrestricted Warfare: China's Master Plan to Destroy America)
One of the fundamental conditions of happiness is to know that everything that one does has a meaning in eternity; but who in these days can still conceive of a civilization within which all vital manifestations would be developed "in the likeness of Heaven"? In a theocentric society the humblest activity participates in this heavenly benediction. The words of a street singer heard by the author in Morocco are worth quoting here. The singer was asked why the little Arab guitar which he used to accompany his chanting of legends had only two strings. He gave this answer: "To add a third string to this instrument would be to take the first step towards heresy. When God created the soul of Adam it did not want to enter into his body, and circled like a bird round about its cage. Then God commanded the angels to play on the two strings that are called the male and the female, and the soul, thinking that the melody resided in the instrument- which is the body- entered it and remained within it. For this reason two strings, which are always called the male and the female, are enough to deliver the soul from the body." This legend holds more meaning than appears at first sight, for it summarizes the whole traditional doctrine of sacred art. The ultimate objective of sacred art is not the evocation of feelings nor the communication of impressions; it is a symbol, and as such it finds simple -and primordial means sufficient; it could not in any case be anything more than allusive, its real object being ineffable. It is of angelic origin, because its models reflect supra-formal realities. It recapitulates the creation- the "Divine Art"- in parables, thus demonstrating the symbolical nature of the world, and delivering the human spirit from its attachment to crude and ephemeral "facts
Titus Burckhardt
Now we move on to the dominant idea of this ancient heroic tradition, namely the mystical conception of victory. The fundamental assumption is that of a true correspondence between the physical and metaphysical, between the visible and the invisible, whereby the deeds of the spirit reveal supra-individual traits and express themselves through action and real events. On this basis, a spiritual realization is presumed to be the hidden soul of certain martial endeavors, which are crowned by the actual victory. Then the material, military victory becomes the correlation to a spiritual event, which has called forth victory in the place where outer and inner connect. The victory appears as a tangible sign for a consecration and mystical rebirth that are fulfilled in the same instant. The Furies and the death which the warrior withstood physically on the battlefield also confront him internally, in his spiritual element, in the form of a dangerous and threatening outburst of the primordial energy of his being. In triumphing over this, victory is his. This connection clarifies why, in the Traditional world, every victory also takes on a sacred meaning. The celebrated commander on the battlefield thus provided the experience of the presence of a mystical, transformative energy. In the same way we can understand the deep meaning a supra-wordly character that breaks forth in the victory’s glory and 'divinity', as well as the fact that the ancient Roman triumphal ceremony had far more of a sacred quality than a military one. It sheds a totally different light on those recurring symbols of the ancient Aryan tradition of Victories, Valkyries, and similar beings who leads the souls of warriors into 'Heaven', as well as on the myth of a victorious hero such as the Doric Hercules, who receives the crown from Nike, the 'victory goddess', enabling him to participate in Olympian immortality. And now it becomes obvious how paralyzing and frivolous that viewpoint is which prefers to see only 'poetics', rhetorics, and fairy tales in all of this.
Julius Evola (Metaphysics of War)
Let us now assume that under truly extraordinary circumstances, the daimon nevertheless breaks through in the individual, so to speak, and is this able to let its destructive transcendence be felt: then one would have a kind of active experience of death. Thereupon the second connection becomes clear: why the figure of the daimon or doppelgänger in the ancient myths could be melded with the deity of death. In the Nordic tradition the warrior sees his Valkyrie precisely at the moment of death or mortal danger. In religious asceticism, mortification, self-renunciation, and the impulse of devotion to God are the preferred methods of provoking and successfully overcoming the crisis I have just mentioned. Everyone knows the expressions which refer to these states, such as the 'mystical death' or 'dark night of the soul', etc. In contrast to this, within the framework of a heroic tradition, the path to the same goal is the active rapture, the Dionysian unleashing of the active element. At its lower levels, we find phenomenons such as the use of dance as a sacred technique for achieving an ecstasy of the soul that summons and uses profound energies. While the individual’s life is surrendered to Dionysian rhythm, another life sinks into it, as if it where his abyssal roots surfacing. The 'wild host' Furies, Erinyes, and suchlike spiritual natures are symbolic picturings of this energy, thus corresponding to a manifestation of the daimon in its terrifying and active transcendence. At a higher level we find sacred war-games; higher still, war itself. And this brings us back to the ancient Aryan concept of battle and the warrior ascetic. At the climax of danger and heroic battle, the possibility for such an extraordinary experience was recognized. The Lating ludere, meaning both 'to play' and 'to fight', seems to contain the idea of release. This is one of the many allusions to the inherent ability of battle to release deeply-buried powers from individual limitations and let them freely emerge. Hence the third comparison: the daimon, the Lar, the individualizing I, etc., are not only identical with the Furies, Erinyes, and other unleashed Dionysian natures, which themselves have many traits similar to the goddess of death — they are also synonymous with the storm maidens of battle, the Valkyries and Fravartis. In the texts, for example, the Fravartis are called 'the terrible, the all-powerful', 'those who attack in storm and bestow victory upon those who conjure them', or, more precisely, those who conjure them up in themselves. From there to the final comparison is only a short step. In the Aryan tradition the same martial beings eventually take on the form of victory-goddesses, a transformation which denotes the happy completion of the inner experience in question. Just as the daimon or doppelgänger signifies a deep, supra-individual power in its latent condition as compared to ordinary consciousness; just as the Furies and Erinyes reflect a particular manifestation of daimonic rages and eruptions (and the goddesses of death, Valkyries, Fravartis, etc., refer to the same conditions, as long as these are facilitated by battle and heroism) — in the same way the goddess of victory is the expression of the triumph of the I over this power. She signifies the victorious ascent to a state unendangered by ecstasies and sub-personal forms of disintegration, a danger that always lurks behind the frenetic moment of Dionysian and even heroic action. The ascent to a spiritual, truly supra-personal condition that makes one free, immortal, and internally indestructible, when the 'Two becomes One', expresses itself in this image of mythical consciousness.
Julius Evola (Metaphysics of War)
The answer to the question raised in the title of this essay - Is salvation a matter of divine determination or human responsibility? - is not divine determination or human responsibility. The only thoroughly biblical answer is yes. Scripturally, it is not an 'either-or' but a 'both-and' proposition. Why is this so hard? For one thing, it is logically unsatisfactory and apparently contradictory. Our insatiable appetite for order and answers makes it difficult to admit...that God's ways are not our ways, and leave it at that. (Isaiah 55:9). We don't mind applying this principle in a general, hypothetical way to God's wisdom or methods. But we balk when interferes with our theological system, our obsession with pigeonholing every Bible fact into a neat, orderly arrangement that leaves no questions unanswered. God transcends our logic. He is supra-logical. His thinking, His design, His way, His theology is infinitely above our intellect, beyond the grasp of our comprehension, out of the reach of our clever rationalizations. God is theo-logical. Man is anthropo-logical.
Layton Talbert
When Putin was preparing to take back the presidency in Moscow, he published an essay in the fall of 2011 in a Russian newspaper announcing plans to regain lost influence among former Soviet republics and create “a powerful supra-national union capable of becoming a pole in the modern world.” Putin said that this new Eurasian Union would “change the geopolitical and geo-economic configuration of the entire continent.” Some dismissed these words as campaign bluster, but I thought they revealed Putin’s true agenda, which was effectively to “re-Sovietize” Russia’s periphery.
Hillary Rodham Clinton (Hard Choices)
When the divine fathers expound the doctrine of the supra-essential, holy and supernatural Trinity, they illustrate it by saying that the Father truly corresponds to the intellect, the Son to consciousness and the Holy Spirit to the spirit. Thus they bequeath to us the dogma of one God in three Persons as the hallmark of the true faith and the anchor of hope. For, according to Scripture, to apprehend the one God is the root of immortality, and to know the majesty of the three-personed Monad is complete righteousness (cf. Wisd. 15:3). Again, we should read what is said in the Gospel in the same way: eternal life is to know Thee the only true God in three Persons, and Him whom Thou hast sent, Jesus Christ, in two natures and two wills (cf. John 17:3).
Nikodimos (The Philokalia)
What in Hesronedon is ‘earth-bound’ pseizbergslunk f-i-c-t-i-o-n? Certain brilliant works of literature, and perhaps certain achievements in other art forms, may well be, by their very nature, perpetual ‘works-in-progress.’ I do not believe it is an opinion without some ‘Shakespearean’ measure of historical precedent; otherwise, what would reasonably be the necessity to republish revised versions of any number of ancient fictional and nonfictional texts with varying degrees of… modifications? To make those classical Pulvissemen masterpieces available to burgeoning generations of readers throughout the VO-RES-MAR-GUD? Obviously. However, there is another reason that I find enormously (enigmatically) [those fabulous ‘supra-terrestrial’ a-d-v-e-r-b-s!]… thought-provoking.” Emperor Baron Francis Cosmicus [The Dromernaut Odyssey Anno Domini 3193]
Charlie Cotayo (Dreams That Phantoms Hide (the Dromernaut Odyssey, #1))
You will find your way to the object you love, so be very cautious about your object of love because that is going to decide your destiny. Your love is your destiny. Love something superb; love something of the supra-existence; love something of the divine, and you will find your way. - Osho
Anthony Morganti (Quotes To Enrich Life & Spirit - From Buddha through Gandhi to Zen)
Tudo aquilo que a gente faz eh o que faz a gente aquilo tudo
Ana Claudia Antunes (O Diario Real (Portuguese Edition))
Mas, se vosso hóspede quer ainda caça mais supimpa e fina, se busca o non plus ultra, o xispeteó, o supra-sumo, o prazer dos deuses, por que então não lhe servir uma viúva, bonita e moça, cozinhada em suas lágrimas de nojo e solidão no molho de seu recato e luto, nos ais de sua carência, no fogo do seu desejo proibido, que lhe dá gosto de culpa e de pecado? Ai, eu sei de uma viúva assim, de malagueta e mel, em fogo lento cada noite cozinhada, no ponto exato para ser servida.
Jorge Amado (Dona Flor and Her Two Husbands)
VIII Por suas cinzas, sempre respeitadas Prezadas nos Jerónimos, em Belém, P´la grandiosa obra Os Lusíadas Que o imortalizaram supra além, A palavra dou p´la Bíblia Sagrada Sem esforço, outro o faria também, Às gerações futuras darei a conhecer O que o Povo Luso se orgulha de ser.
José Braz Pereira da Cruz (Esta é a Ditosa Pátria Minha Amada)
The power to decide who is sovereign would signify a new sovereignty. A tribunal vested with such powers would constitute a supra-state and supra-sovereignty, which alone could create a new order if, for example, it had the authority to decide on the recognition of a new state. Not a Court of Justice but a League of Nations might have such pretensions. But in exercising them, it would become an independent agent. Together with the function of executing the law, managing an administration, etcetera (which might involve independence in financial affairs, budgeting, and other formalities), it would also signify something in and of itself. Its activity would not be limited to the application of existing legal norms, as would a tribunal that is an administrative authority. It would also be more than an arbiter, because in all decisive conflicts it would have to assert its own interests. Thus it would cease to uphold justice exclusively—in political terms, the status quo. If it took the constantly changing political situation as its guiding principle, it would have to decide on the basis of its own power what new order and what new state is or is not to be recognized. This could not be determined by the preexisting legal order, because most new states have come into being in opposition to the will of their formerly sovereign ruler. Owing to the rationale of self-assertion, it is conceivable that a conflict with the law might arise. Such a tribunal would not only represent the idea of impersonal justice but a powerful personality as well.
Carl Schmitt (Roman Catholicism and Political Form (Contributions in Political Science Book 380))
On a supra human level, yeah, I got That Which Is. Yet on a simple human level, rare are times when either my left or my right foot is not in some kind of shit.
Fakeer Ishavardas
There are three elements of the traditionalist pathway: ritual (or liturgical pattern); symbol (or significant image); and sacrifice. Evelyn Underhill, a popular Christian writer in the early part of this century, calls these three elements “sensible signs of supra-sensible action.”9 They are ways we use the physical world to express nonphysical (spiritual) truths.
Gary L. Thomas (Sacred Pathways: Discover Your Soul's Path to God)
Les « preuves » philosophiques, ou plus particulièrement celles qui sont censées se prouver elles-mêmes en objectivant illusoirement le « point de départ » ou la « présupposition initiale », ne prouvent qu’une chose, à savoir la fausseté radicale du point de vue dont elles dérivent; cette tentative de la pensée formelle et finie de saisir, par ses propres moyens, sa racine transcendante, donc supra-formelle et infinie, est aussi absurde que serait l’essai d’un œil de se voir lui-même; dans les deux cas, il y a contradiction foncière. Les « théoriciens de la connaissance » sont évidemment les premiers à affirmer que la sagesse traditionnelle n’est pas arrivée à « résoudre » les « grands problèmes » de l’« esprit humain »; en réalité, il n’y a pas de problèmes pour elle et elle n’a donc jamais eu à en résoudre; son rôle consiste, sur le plan doctrinal tout au moins, à exprimer des vérités, et non pas à répondre arbitrairement à des questions mal posées. Au demeurant, rien n’est plus commode ni plus consolant, lorsqu’on se trouve dans un cercle vicieux, que de prétendre, soit que les autres s’y trouvent également, soit qu’ils sont incapables de s’y trouver; d’aucuns iront même jusqu’à rejeter la responsabilité de leur impuissance sur l’intelligence même, et l’aboutissement d’une telle attitude sera cette philosophie grossièrement imaginative, prétendument « concrète » et souvent effrontément « lyrique » dans laquelle nombre de « penseurs » croient découvrir des consonances « archaïques » autant que du génie; c’est la faiblesse intellectuelle qui, conformément d’ailleurs aux tendances générales de notre époque, se pose en art et en mystique.
Frithjof Schuon (The Eye of the Heart: Metaphysics, Cosmology, Spiritual Life (Library of Traditional Wisdom))
Le rapport d’analogie entre les intellections et les formes matérielles explique comment l’ésotérisme a pu se greffer sur l’exercice des métiers, et notamment sur l’art architectural ; les cathédrales que les initiés chrétiens ont laissées derrière eux apportent le témoignage le plus explicite et aussi le plus éclatant de l’élévation spirituelle du moyen âge (2). Nous touchons ici à un aspect fort important de la question qui nous préoccupe : l’action de l’ésotérisme sur l’exotérisme moyennant les formes sensibles dont la production est précisément l’apanage de l’initiation artisanale; par ces formes, véritables véhicules de la doctrine traditionnelle intégrale, et qui grâce à leur symbolisme transmettent cette doctrine en un langage immédiat et universel, l’ésotérisme infuse à la portion proprement religieuse de la tradition une qualité intellectuelle et par là un équilibre dont l’absence entraînerait finalement la dissolution de toute la civilisation, comme cela s’est produit dans le monde chrétien. L’abandon de l’art sacré enleva à l’ésotérisme son moyen d’action le plus direct ; la tradition extérieure insista de plus en plus sur ce qu’elle a de particulier, donc de limitatif ; enfin, l’absence du courant d’universalité qui, lui, avait vivifié et stabilisé la civilisation religieuse par le langage des formes, occasionna des réactions en sens inverse ; c’est-à-dire que les limitations formelles, au lieu d’être compensées, et par là stabilisées, par les interférences supra-formelles de l’ésotérisme, suscitèrent, par leur « opacité » ou « massivité » même, des négations pour ainsi dire infra-formelles, puisque venant de l’arbitraire individuel, et celui-ci, loin d’être une forme de la vérité, n’est qu’un chaos informe d’opinions et de fantaisies. (2) Devant une cathédrale, on se sent réellement situé au centre du monde; devant une église en style Renaissance, baroque ou rococo, on ne se sent qu’en Europe
Frithjof Schuon (The Transcendent Unity of Religions)
There is the impulse and the habit of assigning God a place, even the highest place, within our world. There is thinking that God might need something we can provide and that we and God are in a relationship that we can control. Equally, we think we can communicate directly, by sight, and we think we can draw God unto ourselves. We can even storm the supra-sensible, transcendent realm and place God as some highest thing or value. Such is our righteousness. This logic of inversion is clearest in the statement that “this secret identification of ourselves with God carries with it our isolation from him” (45).
Kenneth Oakes (Reading Karl Barth: A Companion to Karl Barth's Epistle to the Romans)
In the ancient world the higher forms of knowledge were supra-individual: the sacred books of the Hindus, for example, have no author, are not expected to have had an author, and this fact is not considered to present any problems for the Hindu mind. In the West, this simply would not do—we must know the author, and it must be demonstrably proven that authorship is correctly attributed. There is no better illustration than this of the difference between an individualist, rationalist approach to knowledge and one that is supra-individual and supra-rational one. The East has retained the latter, while the West has settled inflexibly into the former.
Daniel Schwindt (The Case Against the Modern World: A Crash Course in Traditionalist Thought)
Cardinal Joseph Ratzinger (Pope Benedictus XVI) confirmed on November 26, 1983 again that: “The principles of Freemasonry remain irreconcilable with the principles of the Catholic Church.” In an article of the Osservatore Romano of February 1985 it is explained clearly that “a Catholic can’t experience his relation to God in a dual manner by dividing it into a humanistic supra-confessional religion on the one
Robin de Ruiter (The 13 Satanic Bloodlines Paving the Road to Hell)
In the final analysis, the relation of the individual to society must not be conceived after the atomistic and mechanistic pattern of bourgeois individualism which destroys the organic social totality, or after the biological and animal pattern of the statist or racist totalitarian conception which swallows up the person, here reduced to a mere histological element of Behemoth or Leviathan, in the body of the state, or after the biological and industrial pattern of the Communistic conception which ordains the entire person, like a worker in the great human hive, to the proper work of the social whole. The relation of the individual to society must be conceived after an irreducibly human and specifically ethicosocial pattern, that is, personalist and communalist at the same time; the organization to be accomplished is one of liberties. But an organization of liberty is is unthinkable apart from the amoral realities of justice and civil amity, which, on the natural and temporal plane, correspond to what the Gospel calls brotherly love on the spiritual and supernatural plane. This brings us back to our considerations of the manner in which the paradox of social life is resolved in a progressive movement that will never be terminated here-below. There is a common work to be accomplished by the social whole as such. This whole, of which human person are the parts, is not ‘neutral’ but is itself committed and bound by a temporal vocation. Thus the persons are subordinated to this common work. Nevertheless, not only in the political order, is it essential to the common good to flow back upon the persons, but also in another order where that which is most profound in the person, its supra-temporal vocation and the goods connected with it, is a transcendent end, it is essential that society itself and its common work are indirectly subordinated. This follows from the fact that the principal value of the common work of society is the freedom of expansion of the person together with all the guarantees which this freedom implies and the diffusion of good that flows from it. In short, the political common good is a common good of human persons. And thus it turns out that, in subordinating oneself to this common work, by the grace of justice and amity, each one of us is trill subordinated to the good of persons, to the accomplishment of the personal life of others an, at the same time, to the interior dignity of ones own person. But for this solution to be practical, there must be full recognition in the city of the true nature of the common work and, at the same time, recognition also of the importance and political worth--so nicely perceived by Aristotle--of the virtue of amity.
Jacques Maritain (Person and the Common Good)
In sum, contrary to the position taken by the President’s counsel, we concluded that, in light of the Supreme Court precedent governing separation-of-powers issues, we had a valid basis for investigating the conduct at issue in this report. In our view, the application of the obstruction statutes would not impermissibly burden the President’s performance of his Article II function to supervise prosecutorial conduct or to remove inferior law-enforcement officers. And the protection of the criminal justice system from corrupt acts by any person—including the President—accords with the fundamental principle of our government that “[n]o [person] in this country is so high that he is above the law.” United States v. Lee, 106 U.S. 196, 220 (1882); see also Clinton v. Jones, 520 U.S. at 697; United States v. Nixon, supra.
The Washington Post (The Mueller Report)
Secretum finis Africae manus supra idolum age primum et septimum de quatuor.
Umberto Eco
Communism has chosen the Cross in the sense that it has brought back to an egotistic world a sense of discipline, self-abnegation, surrender, hard work, study, and dedication to supra-individual goals. But the Cross without Christ is sacrifice without love. Hence, Communism has produced a society that is authoritarian, cruel, oppressive of human freedom, filled with concentration camps, firing squads, and brain-washings.
Fulton J. Sheen (Life of Christ)
Each human beings has the sense organs that can experience Spirit; it is just that these organs go undeveloped in most people. The capability of perception is there, but various are the reasons it lies undeveloped. Some people are unaware that these supra-realities exist, others are aware but do not know how to develop the supersensible organs to perceive them, and finally there are those who know but who are afraid.
Laurence Galian (The Sun at Midnight: The Revealed Mysteries of the Ahlul Bayt Sufis)
A human being always acts and feels and performs in accordance with what he imagines to be true about himself and his environment. This is a basic and fundamental law of mind. It is the way we are built. When we see this law of mind graphically and dramatically demonstrated in a hypnotized subject, we are prone to think that there is something occult or supra-normal at work. Actually, what we are witnessing is the normal operating processes of the human brain and nervous system.
Maxwell Maltz (Psycho-Cybernetics: Updated and Expanded)
Cara terbaik mengatasi ketakutanmu adalah menghadapi sumber ketakutanmu dengan penuh keyakinan bahwa pencipta dirimu dan sumber ketakutanmu akan selalu ada dengan sifat Maha Penyayang-Nya” Bonny Diaz Supra
Bonny Diaz Supra
Only after the concept of knowledge has been based on an ontological relation [*Seinsverhältnis*] can we work out the particular kind of being from which the principle of immanence-to-consciousness (the starting point of Idealism and Critical Realism) mistakenly proceeds as though from a primary insight. This is the being of "being-conscious" [*Bewusst-Seins*]. All being-conscious must first of all be brought under the higher concept of ideal being, or, at all events, that of irreal being. The mental item which presents itself in the experiences of consciousness may be real; being-conscious itself never is. However, the concept of consciousness is derivative in not only this sense. Consciousness also presupposes the concept of knowledge. Nothing is more misleading than to proceed in the opposite direction and define knowledge itself as simply a particular "content of consciousness," as we see if we oppose, to the particular kind of knowing and having-known which we call consciousness, another kind of knowledge which precedes it and includes no form of being-conscious. We will call this knowledge *ecstatic* [*ekstatische*] knowledge. It is found quite clearly in animals, primitive people, children, and, further, in certain pathological and other abnormal and supra-normal states (e.g., in recovering from the effects of a drug). I have said elsewhere that the animal never relates to its environment as to an object but only *lives in it* [*es lebe nur "in sie hinein*"]. Its conduct with respect to the external world depends upon whether the latter satisfies its instinctive drives or denies them satisfaction. The animal experiences the surrounding world as resistances of various types. Hence, it is absolutely necessary to contest the principle (in Descartes, Franz Brentano, *et al*.) that every mental function and act is accompanied by an immediate knowledge of it. An even more highly contestable principle is that a relation to the self is an essential condition of all processes of knowledge. It is difficult to reproduce purely ecstatic knowledge in mature, civilized men, whether in memory, reverie, perception, thought, or empathetic identification with things, animals, or men; nonetheless, there is no doubt that in every perception and presentation of things and events we think that we grasp *the things-themselves*, not mere "images" of them or representatives of some sort. Knowledge first becomes conscious knowledge [*Bewusst-sein*], that is, comes out of its original ecstatic form of simply "having" things, in which there is no knowledge of the having or of that through which and in which it is had, when the act of being thrown back on the self (probably only possible for men) comes into play. This act grows out of conspicuous resistances, clashes, and oppositions―in sum, out of pronounced suffering. It is the *actus re-flexivus* in which knowledge of the knowledge of things is added to the knowledge of things. Furthermore, in this act we come to know the kind of knowledge we have, for example, memory, ideation, and perception, and finally, beyond even these, we come to have a knowledge of the relation of the act performed to the self, to the knower. With respect to any specific relation to the self, this last knowledge, so-called conscious self-knowledge, comes only after knowledge about the act. Kant's principle that an "I think" must be *able* to accompany all a man's thoughts may be correct. That it in fact always accompanies them is nevertheless undoubtedly false. However, the kind of being (indeed, of ideal being) which contents possess when they are reflexively *had* in their givenness in conscious acts―when, therefore, they become reflexive―is the being of being-consciously-known." from_Idealism and Realism_
Max Scheler
[W]hile you believe in and construct your supra- and extra-natural God, you believe in and construct nothing else than the supra- and extra-naturalism of your own self.
Ludwig Feuerbach (The Essence of Christianity (Great Books in Philosophy))
[...] les Dêvas, dans la tradition hindoue, sont en réalité l’exact équivalent des anges dans les traditions judaïque, chrétienne et islamique. Dans tous les cas, redisons-le encore, ce dont il s’agit peut être défini comme étant la partie d’une doctrine traditionnelle qui se réfère aux états informels ou supra-individuels de la manifestation, soit d’une façon simplement théorique, soit en vue d’une réalisation effective de ces états.
René Guénon (Mélanges)
Gutberlet answers this question suc cinctly as follows: " First and above all we uphold the idea of the mystical slaying of the sacrificial Victim by means of the double Consecration. In connection with this, the preparation of the food signifies the preparation of the slain lamb for the sacrificial feast. In this sense the preparation of the sacrificial food continues, supple ments, and completes the mystic slaying. Only a lifeless lamb that has been sacrificed can be eaten, as St. Gregory of Nyssa says. Because the Eucharist is also a Sacra ment, the Consecration, as an offering, reduces the Body of the Lord to the condition of food, which condition 18 fjS-r} r6 awfia IrtQvro* l» V. supra, pp. 162 sqq. 370 THE EUCHARIST AS A SACRIFICE is at the same time that of a sacrificial lamb/' 20 Cfr. i Cor. V, 7: " Etenim Pascha nostrum immolatus est Christus — For Christ our pasch is sacrificed.
Joseph Pohle (The sacraments: A Dogmatic Treatise, Vol. 2)
The twenty-four-hour biological clock sitting in the middle of your brain is called the suprachiasmatic (pronounced soo-pra-kai-as-MAT-ik) nucleus. As with much of anatomical language, the name, while far from easy to pronounce, is instructional: supra, meaning above, and chiasm, meaning a crossing point. The crossing point is that of the optic nerves coming from your eyeballs. Those nerves meet in the middle of your brain, and then effectively switch sides. The suprachiasmatic nucleus is located just above this intersection for a good reason. It “samples” the light signal being sent from each eye along the optic nerves as they head toward the back of the brain for visual processing. The suprachiasmatic nucleus uses this
Matthew Walker (Why We Sleep: The New Science of Sleep and Dreams)
There are waves in history, as we have seen, including some vast tsunamis. But the idea that those waves are like waves of light and sound is an illusion. In the 1920s, the Soviet economist Nikolai Kondratieff sought to show that there were such patterns in capitalism, inferring from British, French, and German economic statistics the existence of fifty-year cycles of expansion followed by depression.114 For this contribution, which continues to be influential with many investors today, Stalin had Kondratieff arrested, imprisoned, and later shot. Unfortunately, modern research dispels the idea of such regularity in economic life. The economic historian Paul Schmelzing’s meticulous reconstruction of interest rates back to the thirteenth century points instead to a long-run, “supra-secular” decline in nominal rates, driven mostly by the process of capital accumulation, punctuated periodically but randomly by inflationary episodes nearly always associated with wars.115 Yet
Niall Ferguson (Doom: The Politics of Catastrophe)
The tendencies that found expression among the Greeks had to be pushed to the extreme, the undue importance given to rational thought had to grow even greater, before men could arrive at ‘rationalism’, a specifically modern attitude that consists in not merely ignoring, but expressly denying, everything of a supra-rational order.
René Guénon (The Crisis of the Modern World (The Collected Works of Rene Guenon))
Fewer people, more wild animals. That feels like coming back from a time of illness. Like healing, like getting healthy. Population dynamics in play, as always. Maybe that makes us all living together in this biosphere some kind of supra-organism, who can say.
Kim Stanley Robinson (The Ministry for the Future)
The subconscious mind is negative with respect to the conscious mind and the conscious mind becomes negative with respect to the supra-consciousness or the intuitive mind. The upper part governs the lower part of the mind.
Mwanandeke Kindembo
Actually Nature is GOD is the fact, whether it is Earth or another Planet or In another universe, But philosophically God is Atom within Elements and their specific bondages and stimulated by Universal Knowledge or Math, Elements determine compounds, compound determine supra molecular complexes, supra molecular complexes determine enzymes, hormones, physiology and rest of the life, Ecology and Environment over controls the whole life and non life processes within universe and beyond, as a simple term, Universe is Body of God, Read My goodread quotes whenever you people want to, my goodreads link I have given in LinkedIn as well, check it out, have a good day and good night all.,. Because I already told, do not go too traditional, sometimes I miss my great grandpa and his palm leaves that taught me real traditionality including Vedas and also I miss Nalanda, but I hesitate to go towards it, Let it be- being little modern then only world will be beautiful, too traditional means too complicated for me and catastrophe for rest of the world - Truth told
Ganapathy K Siddharth Vijayaraghavan
Detached from the transcendental-logical context and transferred to the level of the individual, the results of productive imagination, in the sense of the capacity to differentiate, are not a priori necessary, because they are not the product of a synthesis of categorical form and pure manifold. The consequence of this contingency, however, is an increase in critical power to confront the predetermined categories with their untruth. The faculty of differentiation as a faculty of the concrete individual separates the fate of the individual in his dialectical entanglement with the universal. Because the individual is mediated through supra-individual moments, without which he would cease to be an individual, he is not only contingent. Without a moment of reflection, through which the individual articulates his condition and realizes himself, he would be incapable of asserting himself against the universal: his individuality would be entirely undetermined.
Angela Y. Davis
What will happen to that vast body of Christians who were told Christianity is a matter of personal wellness, a competitor in the market for Self-therapy, when these shaky foundations no longer hold? Joel Olsteen says heaven has a warehouse full of blessings with my name on them. The only reason I don't have them is because I don't believe hard enough. What will happen when I finally determine I'm not cut out for this Christianity thing because my faith just doesn't pass muster? If Ken Ham is to be believed, it's already too late. The next generation is "already gone" (see supra, page 114). These are the Millennials who have actuated in their twenties what was in their hearts when they were twelve, that is, Christianity was something best grown out of and left behind. They've made their choice, answered the questions. And of those who remain, one wonders what it portends that 44% of younger evangelicals support gay marriage. It shouldn't be too much of a stretch to observe this position has more to do with cultural trends than with serious Scriptural contemplation, or contemplation on any serious theological thought, but try telling them that. Not only would that require transcending the latest slogans, but it would require considering an authority above the dictates of one's Self, and that is heresy in the religion of Gnosticism. But nature has a way of being what it is despite people's attempts to deny or reject it, to say nothing of nature's God. Nature, for example, will have the final vote on the gay marriage issue. No matter how hard two men try, they will never ever make a baby. Nature won't allow that. And eventually people will begin asking what the point of marriage was in the first place. Oh yeah, because two certain types of people – biology calls them male and female – make babies. Or again, human nature will have the final vote on the progressive experiment in collectivist action, say, in health care, and if history is a guide, that vote won't end well for progressives. We truly are individuals, not the Borg. Finally, the law of economic gravity will soon kick in on our national debt as well, reminding us that what can't go on forever won't. Then the fun begins. History teaches that days of leisurely indulgence, the sort which has always begotten Gnosticism, are numbered. It's one thing to shake your fist at the world when living a comfortable existence. Boutique rebellion against Yaltabaoth's systems of control is always fun. It's another thing to be hungry and need a damn bite to eat, or to be cold, because "the system" was finally broken beyond repair. Right around then we hear a galloping sound in the distance. That's the four horsemen coming to do what they are appointed to do. Marantha. S. D. G.
Peter M. Burfeind (Gnostic America: A Reading of Contemporary American Culture & Religion according to Christianity's Oldest Heresy)
Ill health is a form of trouble, as are alcoholism and drug addiction, proneness to accidents, all neurosis including compulsive screwing-up, and such seemingly benign foibles as jealousy, chronic lateness, and the blasting of rap music at 110 dB from your smoked-glass ’95 Supra.
Steven Pressfield (The War of Art)
This involves a deep commitment to self-transformation, submission to a course of discipline by which the mind is tricked out of its conventional habit patterns, and a loving regard for the guru, who must be viewed not as an individual but essentially as a cosmic function. That function is designed to obliterate the illusion of discipleship. Thus the spiritual process between guru and disciple is of a highly paradoxical nature: In order to open to the guru’s transmission and allow it to work the miracle of transformation in us, we must assume the role of the disciple and hence deem the guru as external to ourselves. Yet the guru’s transmission stems from the Spirit itself, which is not separate from us, since it is our very own ultimate identity. The whole spiritual path shares in this paradox. The reason, Yoga tells us, is that while we are inherently free, we do not at present realize this in every moment. Instead we consider ourselves conditioned by all kinds of limiting factors. This turns us into seekers. The search ends when we fully and in every moment live in and as the Spirit, which is truly indivisible whole, whereas the so-called individual is in fact a fragmented being conjured by the illusion of the ego. The guru is the ultimate ego buster. Even while the guru has immense sympathy for the disciple who still thinks of himself as a finite island unto himself—an illusion that is fraught with suffering (duhkha)—the guru constantly and patiently attempts to draw the disciple out of himself and into the supra-individual and universal Self. In this task the guru is governed by wisdom (prajnā) and compassion (karunā), which are themselves supraindividual capacities that are oriented toward the Spirit rather than the finite human personality.
Georg Feuerstein (The Deeper Dimension of Yoga: Theory and Practice)
The expansion of the state thus had the effect of gradually diminishing tribal and local boundaries within the same ethnos, and of reducing the differences between separate -ethnies- in multi-ethnic states and empires, subsuming them within supra-ethnic identities, even to the point of creating new, transformed, and larger ethnic identities.
Azar Gat (War in Human Civilization)
In principle two complete philosophic systems or perspectives come into conflict when the veracity of the Christian faith is debated. It is for that reason that the apologist cannot be satisfied to argue merely about certain facts (even those very special facts known as “miracles,” like Christ’s resurrection). Factual argumentation may become necessary, but it is never sufficient. What one takes to be factual, as well as the interpretation of accepted facts, will be governed by his underlying philosophy of fact—that is, by more basic, all-pervasive, value-oriented, categorizing, possibility-determining, probability-rating, supra-experiential, religiously-motivated presuppositions. It is at this presuppositional level that
Greg L. Bahnsen (Always Ready: Directions for Defending the Faith)
We can see this from the Neoplatonists’ appropriation of technical terminology from the Oracles for philosophical concepts; in particular the term pêgê, literally a spring or fountain, but used by Proclus especially to refer to intelligible (supra-intellectual) form.
Edward P. Butler (Essays on Hellenic Theology)
But in acknowledging play you acknowledge mind, for whatever else play is, it is not matter. Even in the animal world it bursts the bounds of the physically existent. From the point of view of a world wholly determined by the operation of blind forces, play would be altogether superfluous. Play only becomes possible, thinkable and understandable when an influx of mind breaks down the absolute determinism of the cosmos. The very existence of play continually confirms the supra-logical nature of the human situation. Animals play, so they must be more than merely mechanical things. We play and know that we play, so we must be more than merely rational beings, for play is irrational.
Johan Huizinga (Homo Ludens: A Study of the Play Element in Culture)
While national politicians never admitted it, the blunt reality was that remaining in the EU seriously constrained what they could offer voters at national elections. While the countries that were members of the EU were national, the policies that were being delivered by the EU were supra-national in scope. Often, they trumped domestic laws, which meant politicians were unable to offer people a genuine alternative from what was decided at the EU level because such an alternative was no longer possible. Whether economic policy, environmental policy, energy policy or migration policy, many laws were ‘locked in’ at the EU level, making it difficult if not impossible for individual governments to overturn them.
Matthew Goodwin (Values, Voice and Virtue: The New British Politics)
In the infinite space of rational science God falls silent, because in elaborating this concept man has been obliged to give up any genuinely ethical norm. The central problem which tragic thought and the tragic mind had to face, a problem which only dialectical thought can solve on both the moral and the scientific plane, was that of discovering whether there still was some means and some hope of reintegrating supra-individual values into this rational concept of space, which had now replaced for ever the Aristotelian and Thomist universe. The problem was whether man could still rediscover God; or, to express the same idea in a less ideological but identical form, whether man could rediscover the community and the universe.
Lucien Goldmann (Le Dieu caché : Étude sur la vision tragique dans les Pensées de Pascal et dans le théâtre de Racine)
To only consider Nietzschean thought for its nihilistic, pessimistic, and destructive aspect is to only understand it partially. This view misses its real motivation and its creative and spiritual side. It's true that this destructive side is essential to Nietzsche's philosophy, but it's not the complete picture. Many often overlook Nietzsche’s spiritual and creative aspects. To him, nihilism was an essential part of his philosophy, but it wasn't the end goal. Today, many people mistakenly view it as such. Nietzsche used nihilism as a tool to destroy the false ideals of Judeo-Christian beliefs. However, he also differentiated these beliefs from Christ's original teachings. His ultimate goal was the "transvaluation", or revaluation, of all values. Nietzsche’s nihilism was a necessary but transitory phase which was meant to precede his grand and veritable task of reconstruction, of creation: the Übermensch, the Superman, who embodies the advanced stage of a superior humanity which would have transcended its "human, all-too-human" nature, to reach a supra-human, post-human stage, in conformity with the Nietzschean vital principle of eternal becoming and self-overcoming.
Abir Taha (Nietzsche's Coming God or the Redemption of the Divine)
While we are clearly often not aware of mental processes because they have not yet risen to the level of consciousness but proceed on what are (both physiologically and psychologically) lower levels, there is no reason why the conscious level should be the highest level, and many grounds which make it probable that, to be conscious, processes must be guided by a supra-conscious order which cannot be the object of its own representations. Mental events may thus be unconscious and uncommunicable because they proceed on too high a level as well as because they proceed on too low a level.
Friedrich A. Hayek (The Sensory Order: An Inquiry into the Foundations of Theoretical Psychology)
beyond spraying the orchards, which was bad enough. It was a county-wide project that covered hundreds of square miles and would start at the beginning of summer. It meant that SupraGro’s pesticides would be sprayed on every road, park, school, empty lot, and culvert in the entire county. It might kill the noxious
Eileen Garvin (The Music of Bees)
Supras, kad jei jau leidosi į kelionę, tai turi ją tęsti. Grįžti negalės, nes nebeturės kur. O ir niekada nebebūna kaip anksčiau. Gali tik žengti į priekį arba trypčioti pakelėje.
Jurgita Barišauskienė (Po lietaus mus surado Torė)
Depresija- sumautas reikalas, supras mane tik tie, kurie patys patyrę...
Kamilė Birgė (Nuodėmės, kurios gyvena tarp mūsų)
County, two-county (meso-regional), and broader regional elites and identities: …the greater gentry were in a better position to form an identity that was regional in nature than the lesser gentry because of the broader nature of their landed, marital, and personal interests; in addition, they were also the individuals who would be recruited by magnates for the influence that they could wield over their clients. It appears possible to speak of ‘county elites’: the shires seem to have been the primary foci for identification … The ‘regional elite’–comprising those involved in all counties–was small in number, being composed mostly of peers and greater gentry. While there was a significant supra-shire dimension to elites’ landholding, office-holding, and marriages, this seems to have been focused on meso-scale regions–the coupled-county units of Somerset/Dorset, and Devon/Cornwall. (p. 147) …With the principal foci appearing to be at shire and meso-regional levels, the concept of a broader south-west regional identity seems somewhat problematic. However, that said, the trans-county and trans-regional nature of the Hungerford affinity–with many of the same clients utilised in transactions concerning different shires–shows how a magnate and his circle could provide a focus for patronage that was extra-county, perhaps even regional, in scope (p.148). The principal themes of this study have been the interplay of the contemporaneous politics of the south-western elites, and long-term shire and regional identities (p. 347). …The ‘regional elite’, as seen, appears to have consisted mostly of only a small number of peers and the greatest gentry who cannot be regarded as a purely ‘regional’ elite because of their possession of wide-ranging estates on a trans-regional or national scale. The surveys of landowning and office-holding showed that, amongst the political elites, there tended to be some emphasis on the county unit; yet, while there were distinct shire elites, there were also extra-county elements to their identities. A significant emphasis seems to have been on the meso-regional communities of Somerset/Dorset and Devon/Cornwall, corroborating the earlier exploration of the region’s broader geography, economy, and culture (pp. 347–8) ... Both sets of political elites seem to have become more entwined over the period, and there was a growing region-wide dimension… (p. 348).
Robert E. Stansfield-Cudworth (Political Elites in South-West England, 1450–1500: Politics, Governance, and the Wars of the Roses)
the idea of a supra-human Chief Justice, totally ‘objective’, may be a necessary political and social myth but it is an illusion for all that.
Frank McLynn (Marcus Aurelius: A Life)
The view we take in the following pages is that culture arises in the form of play, that it is played from the very beginning. Even those activities which aim at the immediate satisfaction of vital needs--hunting, for instance--tend, in archaic society, to take on the play form. Social life is endued with supra-biological forms, in the shape of play, which enhance its value. It is through this playing that society expresses its interpretation of life and the world.
Johan Huizinga (Homo Ludens: A Study of the Play Element in Culture)
The two [Greco-Roman and Latin] worlds also had enough unifying elements, however, to be considered a single continent. First of all, both the East and the West were the heirs to the Bible and to the ancient Church, which in both worlds refer beyond themselves to an origin that lies outside today’s Europe, namely in Palestine. Secondly, both shared the idea of the Roman Empire and of the essential nature of the Church, and therefore of law and legal instruments. The last factor I would mention is monasticism, which throughout the great upheavals of history continued to be the indispensable bearer not only of cultural continuity but above all of fundamental religious and moral values, of the ultimate guidance of humankind. As a pre-political and supra-political force, monasticism was also the bringer of ever-welcome and necessary rebirths of culture and civilization.
Pope Benedict XVI
Des erreurs plus subtiles, et par suite plus redoutables, se produisent parfois lorsqu’on parle, à propos de l’initiation, d’une « communication » avec des états supérieurs ou des « mondes spirituels » ; et, avant tout, il y a là trop souvent l’illusion qui consiste à prendre pour « supérieur » ce qui ne l’est pas véritablement, simplement parce qu’il apparaît comme plus ou moins extraordinaire ou « anormal ». Il nous faudrait en somme répéter ici tout ce que nous avons déjà dit ailleurs de la confusion du psychique et du spirituel (1), car c’est celle-là qui est le plus fréquemment commise à cet égard ; les états psychiques n’ont, en fait, rien de « supérieur » ni de « transcendant », puisqu’ils font uniquement partie de l’état individuel humain (2) ; et, quand nous parlons d’états supérieurs de l’être, sans aucun abus de langage, nous entendons par là exclusivement les états supra-individuels. Certains vont même encore plus loin dans la confusion et font « spirituel » à peu près synonyme d’« invisible », c’est-à-dire qu’ils prennent pour tel, indistinctement, tout ce qui ne tombe pas sous les sens ordinaires et « normaux » ; nous avons vu qualifier ainsi jusqu’au monde « éthérique », c’est-à-dire, tout simplement, la partie la moins grossière du monde corporel ! Dans ces conditions, il est fort à craindre que la « communication » dont il s’agit ne se réduise en définitive à la « clairvoyance », à la « clairaudience », ou à l’exercice de quelque autre faculté psychique du même genre et non moins insignifiante, même quand elle est réelle.
René Guénon (Perspectives on Initiation)
Comment faire comprendre l’intérêt d’une connaissance toute spéculative à des gens pour qui l’intelligence n’est qu’un moyen d’agir sur la matière et de la plier à des fins pratiques, et pour qui la science, dans le sens restreint où ils l’entendent, vaut surtout dans la mesure où elle est susceptible d’aboutir à des applications industrielles ? Nous n’exagérons rien ; il n’y a qu’à regarder autour de soi pour se rendre compte que telle est bien la mentalité de l’immense majorité de nos contemporains ; et l’examen de la philosophie, à partir de Bacon et de Descartes, ne pourrait que confirmer encore ces constatations. Nous rappellerons seulement que Descartes a limité l’intelligence à la raison, qu’il a assigné pour unique rôle à ce qu’il croyait pouvoir appeler métaphysique de servir de fondement à la physique, et que cette physique elle-même était essentiellement destinée, dans sa pensée, à préparer la constitution des sciences appliquées, mécanique, médecine et morale, dernier terme du savoir humain tel qu’il le concevait ; les tendances qu’il affirmait ainsi ne sont-elles pas déjà celles-là mêmes qui caractérisent à première vue tout le développement du monde moderne ? Nier ou ignorer toute connaissance pure et supra-rationnelle, c’était ouvrir la voie qui devait mener logiquement, d’une part, au positivisme et à l’agnosticisme, qui prennent leur parti des plus étroites limitations de l’intelligence et de son objet, et, d’autre part, à toutes les théories sentimentalistes et volontaristes, qui s’efforcent de chercher dans l’infra-rationnel ce que la raison ne peut leur donner.
René Guénon (East and West)
Facilis. You take the cheese before it is too antiquum, without too much salis, and cut in cubes or sicut you like. And postea you put a bit of butierro or lardo to rechauffeur over the embers. And in it you put two pieces of cheese, and when it becomes tenero, zucharum et cinnamon supra positurum du bis. And immediately take to table, because it must be ate caldo caldo. - Salvatore
Umberto Eco
On nous dira sans doute que la réalité d'un Dieu créateur n'a pas été démontrée ; mais, outre qu'il n'est pas difficile de démontrer cette réalité avec des arguments proportionnés à sa nature, – mais inaccessible pour cette raison même à certains esprits, – le moins qu'on puisse dire est que l'évolution n'a jamais été démontrée par qui que ce soit, et pour cause ; on admet l'évolution transformante à titre de postulat utile et provisoire, comme on admettra n'importe quoi, pourvu qu'on ne se sente pas obligé d'admettre la primauté de l'Immatériel, puisque celui-ci échappe au contrôle de nos sens. Quand on part de la constatation de ce mystère immédiatement tangible qu'est la subjectivité ou l'intelligence, il est pourtant facile de concevoir que l'origine de l'Univers est, non la matière inerte et inconsciente mais une Substance spirituelle qui, de coagulation en coagulation et de segmentation en segmentation, – et autres projection à la fois manifestantes et limitatives, – produit en fin de compte la matière en la faisant émerger d'une substance plus subtile, mais déjà éloignée de la Substance principielle. On nous objectera qu'il n'y a là aucune preuve, à quoi nous répondons – outre que le phénomène de la subjectivité comporte précisément cette preuve, abstraction faite d'autres preuves intellectuelles possibles, mais dont l'Intellection n'a nul besoin, – à quoi nous répondons donc qu'il y a infiniment moins de preuve à cette absurdité inconcevable qu'est l'évolutionnisme, lequel fait sortir le miracle de la conscience d'un tas de terre ou de cailloux, métaphoriquement parlant. [...] L'intelligence séparée de sa source supra-individuelle s'accompagne ipso facto de ce manque de sens des proportions qu'on appelle l'orgueil ; inversement, l'orgueil empêche l'intelligence devenue rationalisme de remonter à sa source ; il ne peut que nier l'Esprit et le remplacer par la matière ; c'est de celle-ci qu'il fait jaillir la conscience, dans la mesure où il ne peut la nier en la réduisant -- et les essais ne manquent pas -- à une sorte de matière particulièrement raffinée ou "évoluée"(1).(...) (1) Que l'on parle d' "énergie" plutôt que de "matière" -- et autres subtilités de ce genre -- ne change rien au fond du problème et ne fait que reculer les limites de la difficulté. Notons qu'un soi-disant "sociobiologiste"-- ce mot est tout un programme -- a poussé l'ingéniosité jusqu'à remplacer la matière par des "gênes" dont l'égoïsme aveugle, combiné avec un instinct de fournis ou d'abeilles, aurait fini par constituer non seulement les corps mais aussi la conscience et en fin de compte l'intelligence humaine, miraculeusement capable de disserter sur les gênes qui se sont amusés à la produire. »
Frithjof Schuon (From the Divine to the Human: Survey of Metaphsis and Epistemology (The Library of Traditional Wisdom))
D'une manière générale, la miniature persane - nous l'envisageons ici dans ses meilleures phases - ne cherche pas à représenter le monde extérieur tel qu'il s'offre communément aux sens, avec toutes ses dissonances et accidences. Ce qu'elle décrit indirectement ce sont les « essences immuables » (al-'ayân ath-thâbita) des choses qui font qu'un cheval ne représente pas seulement tel individu de son espèce mais le cheval par excellence, et de même par tout. C'est la qualité typique que l'art de la miniature cherche à capter. Si les « essences immuables », les archétypes des choses, ne peuvent pas être appréhender parce qu'elles sont supra-formelles, elles ne se reflètent pas moins dans l'imagination contemplative. D'où le caractère de songe - non de rêverie - propre aux plus belles miniatures : c'est un songe clair et transparent et comme illuminé de l'intérieur.
Titus Burckhardt
La forme du langage est, par définition même, « discursive » comme la raison humaine dont il est l’instrument propre et dont il suit ou reproduit la marche aussi exactement que possible ; au contraire, le symbolisme proprement dit est véritablement « intuitif », ce qui, tout naturellement, le rend incomparablement plus apte que le langage à servir de point d’appui à l’intuition intellectuelle et supra-rationnelle, et c’est précisément pourquoi il constitue le mode d’expression par excellence de tout enseignement initiatique. Quant à la philosophie, elle représente en quelque sorte le type de la pensée discursive (ce qui, bien entendu, ne veut pas dire que toute pensée discursive ait un caractère spécifiquement philosophique), et c’est ce qui lui impose des limitations dont elle ne saurait s’affranchir ; par contre, le symbolisme, en tant que support de l’intuition transcendante, ouvre des possibilités véritablement illimitées.
René Guénon (Perspectives on Initiation)
Le matérialisme, par la logique des choses, aboutit à l'égalitarisme, donc à ce qui est le plus contraire à la nature humaine. En effet, si nous sommes tous égaux dans la matière, c'est-à-dire dans les besoins matériels et les lois physiques, cela n'a absolument rien à voir avec notre qualité d'hommes ; or celle-ci est notre raison d'être, ou en d'autres termes, elle est ce qui seul nous distingue des animaux. Le matérialisme équivaut donc à une réduction de l'homme à l'animal, et même à l'animal le plus inférieur, puisque celui-ci est le plus collectif ; cela explique la haine des matérialistes pour tout ce qui est supra-terrestre, transcendant, spirituel, car c'est précisément par le spirituel que l'homme n'est pas animal. Qui renie le spirituel renie l'humain : la distinction légale et morale entre l'homme et l'animal devient alors purement arbitraire, à la façon d'une tyrannie quelconque ; c'est dire que l'homme perd, par son abdication, tous ses droits sur la vie des animaux qui, eux, ont les mêmes droits que l'homme, puisqu'ils ont les mêmes besoins matériels ; on peut évidemment faire valoir le droit du plus fort, mais alors il n'est plus question d'égalité, et ce droit vaudra aussi pour les hommes entre eux. Enfin, il est encore une chose dont les matérialistes ne tiennent aucun compte, et c'est le fait que l'homme normal souffre d'être dans la chair : la honte qu'il éprouve de son existence physiologique est un indice suffisant du fait qu'il est, dans la matière, un étranger et un exilé ; la transfiguration éventuelle de la chair par la beauté humaine ne change rien aux lois humiliantes de l'existence physique.
Frithjof Schuon (The Eye of the Heart: Metaphysics, Cosmology, Spiritual Life (Library of Traditional Wisdom))
- Essa é outra! gritou Ega atirando os braços ao ar. É extraordinário! Neste abençoado país todos os políticos têm imenso talento. A oposição confessa sempre que os ministros, que ela cobre de injurias, têm, à parte os disparates que fazem, um talento de primeira ordem! Por outro lado a maioria admite que a oposição, a quem ela constantemente recrimina pelos disparates que fez, está cheia de robustíssimos talentos! De resto todo o mundo concorda que o país é uma choldra. E resulta portanto este facto supra-cómico: um país governado com imenso talento, que é de todos na Europa, segundo o consenso unânime, o mais estupidamente governado! Eu proponho isto, a ver: que como os talentos sempre falham, se experimentem uma vez os imbecis!
Eça de Queirós (Os Maias)
unconditional predestination, and irresistible grace. Arminius’s theology put him in conflict with the Belgic Confession, which had become the confessional standard of the Dutch Protestants. Supralapsarianism (supra [before] + lapse [the Fall] = before the Fall) was concerned with the logical order of God’s decrees in eternity before the creation of the world. Supralapsarianism argues that in eternity God’s decree to predestine preceded his decree to permit the fall of humanity.
John D. Woodbridge (Church History, Volume Two: From Pre-Reformation to the Present Day: The Rise and Growth of the Church in Its Cultural, Intellectual, and Political Context)
La suprême condition de l’être humain est la connaissance métaphysique qui est celle des vérités éternelles et univer­selles. La valeur d’une civilisation réside dans le degré d’in­tégration en elle de cette connaissance et dans les consé­quences qu’elle en tire pour l’application dans les différents domaines de sa constitution ; une telle intégration et irradia­tion intérieure n’est possible que dans les civilisations dites traditionnelles qui sont celles qui procèdent de principes non-humains et supra-individuels, et reposent sur des formes d’organisation qui sont elles-mêmes l’expression prévenante des vérités auxquelles elles doivent faire participer. Le rôle de toute forme traditionnelle est en effet d’offrir à l’humanité qu’elle ordonne, l’enseignement et les moyens permettant de réaliser cette connaissance ou de participer à elle de près ou de loin, en conformité avec les diverses possibilités des indi­vidus et des natures spécifiques. La mesure dans laquelle une forme traditionnelle, qu’elle soit de mode purement in­tellectuel ou de mode religieux, détient ces éléments doctri­naux et les méthodes correspondantes, est dès lors le critère suffisant et décisif de sa vérité actuelle, de même que la mesure dans laquelle ses membres auront réalisé leurs possi­bilités propres dans cet ordre sera le seul titre que la géné­ration spirituelle de cette forme traditionnelle pourrait pré­senter dans un « jugement » qui affecterait celle-ci et l’en­semble de son humanité.
Michel Vâlsan (L'Islam et la fonction de René Guénon)