Via Negativa Quotes

Increasingly, data can only truly deliver via negativa–style knowledge—it can be effectively used to debunk, not confirm.

Systems learn by removing parts, via negativa.*4

It turns out that the key to capturing ace and allo experience alike is explaining sexual attraction via negativa, or explaining what it is not and what a lack of sexual attraction does not prevent us from doing.

And, as expected, via negativa is part of classical wisdom. For the Arab scholar and religious leader Ali Bin Abi-Taleb (no relation), keeping one’s distance from an ignorant person is equivalent to keeping company with a wise man.

There is a bench in the back of my garden shaded by Virginia creeper, climbing roses, and a white pine where I sit early in the morning and watch the action. Light blue bells of a dwarf campanula drift over the rock garden just before my eyes. Behind it, a three-foot stand of aconite is flowering now, each dark blue cowl-like corolla bowed for worship or intrigue: thus its common name, monkshood. Next to the aconite, black madonna lilies with their seductive Easter scent are just coming into bloom. At the back of the garden, a hollow log, used in its glory days for a base to split kindling, now spills white cascade petunias and lobelia. I can't get enough of watching the bees and trying to imagine how they experience the abundance of, say, a blue campanula blosssom, the dizzy light pulsing, every fiber of being immersed in the flower. ... Last night, after a day in the garden, I asked Robin to explain (again) photosynthesis to me. I can't take in this business of _eating light_ and turning it into stem and thorn and flower... I would not call this meditation, sitting in the back garden. Maybe I would call it eating light. Mystical traditions recognize two kinds of practice: _apophatic mysticism_, which is the dark surrender of Zen, the Via Negativa of John of the Cross, and _kataphatic mysticism_, less well defined: an openhearted surrender to the beauty of creation. Maybe Francis of Assissi was, on the whole, a kataphatic mystic, as was Thérèse of Lisieux in her exuberant momemnts: but the fact is, kataphatic mysticism has low status in religious circles. Francis and Thérèse were made, really made, any mother superior will let you know, in the dark nights of their lives: no more of this throwing off your clothes and singing songs and babbling about the shelter of God's arms. When I was twelve and had my first menstrual period, my grandmother took me aside and said, 'Now your childhood is over. You will never really be happy again.' That is pretty much how some spiritual directors treat the transition from kataphatic to apophatic mysticism. But, I'm sorry, I'm going to sit here every day the sun shines and eat this light. Hung in the bell of desire.

(...) all the major theistic traditions insist at some point that our language about God consists mostly in conceptual restrictions and fruitful negations. 'Cataphatic' (or affirmative) theology must always be chastened and corrected by 'apophatic' (or negative) theology. We cannot speak of God in his own nature directly, but only at best analogously, and even then only in such a way that the conceptual content of our analogies consists largely in our knowledge of all the things that God is not. This is the via negativa of Christianity, the lahoot salbi (negative theology) of Islam, Hinduism’s 'neti, neti' ('not this, not this'). (...) And for the contemplatives of various traditions, the negation of all those limited concepts that delude us that God is just another being among beings, within our intellectual grasp, is an indispensable discipline of the mind and will. It prepares the mind for a knowledge of God that comes not from categories of analytic reason, but from—as Maximus says—the intimate embrace of union, in which God shares himself immediately as a gift to the created soul.

You quit your house and country, quit your ship, and quit your companions in the tent, saying, “I am just going outside and may be some time.” The light on the far side of the blizzard lures you. You walk, and one day you enter the spread heart of silence, where lands dissolve and seas become vapor and ices sublime under unknown stars. This is the end of the Via Negativa, the lightless edge where the slopes of knowledge dwindle, and love for its own sake, lacking an object, begins.

Via Negativa Sometimes it's too hard with words or dark or silence. Tonight I want a prayer of high-rouged cheekbones and light: a litany of back-lit figures, lithe and slim, draped in fabrics soft and wrinkleless and pale as onion slivers. Figures that won't stumble or cough: sleek kid-gloved Astaires who'll lift ladies with glamorous sweeps in their hair— They'll bubble and glitter like champagne. They'll whisper and lean and waltz and wink effortlessly as figurines twirling in music boxes, as skaters in their dreams. And the prayer will not be crowded. You'll hear each click of staccato heel echo through the glassy ballrooms—too few shimmering skirts; the prayer will seem to ache for more. But the prayer will not ache. When we enter, its chandeliers and skies will blush with pleasure. Inside we will be weightless, and our goodness will not matter in a prayer so light, so empty it will float.

humanos, para serem respeitados, apenas exigiam do Estado uma atitude negativa (abster-se de agir de modo que violassem os direitos). Com a emergência gradual dos direitos humanos sociais e econômicos, a exigência ante o Estado deixou de ter um caráter negativo para passar a ter um caráter positivo (o Estado deve agir de modo a realizar as prestações em que se traduzem os direitos). Por uma ou outra via, o Estado tem permanecido no centro dos debates sobre os direitos humanos e assim deve continuar. No entanto, esta centralidade não tem permitido analisar adequadamente as transformações

the ten thousand things To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things. – Eihei Dogen If one is very fortunate indeed, one comes upon – or is found by – the teachings that match one’s disposition and the teachers or mentors whose expression strikes to the heart while teasing the knots from the mind. The Miriam Louisa character came with a tendency towards contrariness and scepticism, which is probably why she gravitated to teachers who displayed like qualities. It was always evident to me that the ‘blink’ required in order to meet life in its naked suchness was not something to be gained in time. Rather, it was clear that it was something to do with understanding what sabotages this direct engagement. So my teachers were those who deconstructed the spiritual search – and with it the seeker – inviting one to “see for oneself.” I realised early on that I wouldn’t find any help within traditional spiritual institutions since their version of awakening is usually a project in time. Anyway, I’m not a joiner by nature. I set out on my via negativa at an early age, trying on all kinds of philosophies and practices with enthusiasm and casting them aside –neti neti – equally enthusiastically. Chögyam Trungpa wised me up to “spiritual materialism” in the 70s; Alan Watts followed on, pointing out that whatever is being experienced is none other than ‘IT’ – the unarguable aliveness that one IS. By then I was perfectly primed for the questions put by Jiddu Krishnamurti – “Is there a thinker separate from thought?” “Is there an observer separate from the observed?” “Can consciousness be separated from its content?” It was while teaching at Brockwood Park that I also had the good fortune to engage with David Bohm in formal dialogues as well as private conversations. (About which I have written elsewhere.) Krishnamurti and Bohm were seminal teachers for me; I also loved the unique style of deconstruction offered by Nisargadatta Maharaj. As it happened though, it took just one tiny paragraph from Wei Wu Wei to land in my brain at exactly the right time for the irreversible ‘blink’ to occur. I mention this rather august lineage because it explains why the writing of Robert Saltzman strikes not just a chord but an entire symphonic movement for me. We are peers; we were probably reading the same books by Watts and Krishnamurti at the same time during the 70s and 80s. Reading his book, The Ten Thousand Things, is, for me, like feeling my way across a tapestry exquisitely woven from the threads of my own life. I’m not sure that I can adequately express my wonderment and appreciation… The candor, lucidity and lack of jargon in Robert’s writing are deeply refreshing. I also relish his way with words. He knows how to write. He also knows how to take astonishingly fine photographs, and these are featured throughout the book. It’s been said that this book will become a classic, which is a pretty good achievement for someone who isn’t claiming to be a teacher and has nothing to gain by its sale. (The book sells for the production price.) He is not peddling enlightenment. He is simply sharing how it feels to be free from all the spiritual fantasies that obscure our seamless engagement with this miraculous thing called life, right now.

Как и следовало предполагать, via negativa — это часть античного наследия. Для арабского мыслителя и религиозного лидера Али ибн Абу-Талеба (мы не родственники) держаться на расстоянии от невежи – все равно что дружить с мудрецом.

via negativa (acting by removing) is more powerful and less error-prone than via positiva (acting by addition

Via Negativa does not mean being negative. It is a way of negating all the many things that obscure the living truth of our being. It is the spiritual practice of deconstructing, dissolving, and letting go of what is not our true nature. We learn how to rest until what binds and blinds us finally relaxes. The search for who you are begins with letting go of everything and seeing who or what is left.

Charlie and I have not learned how to solve difficult business problems. What we have learned is to avoid them.” Welcome to the via negativa.

Modernity provides too many variables (but too little data per variable), and the spurious relationships grow much, much faster than real information, as noise is convex and information is concave. Increasingly, data can only truly deliver via negativa–style knowledge—it can be effectively used to debunk, not confirm.

Systems learn by removing parts, via negativa.

Protestantism. Latin. viand n. (usually viands) ARCHAIC an item of food: an unlimited assortment of viands. late Middle English: from Old French viande ‘food’, from an alteration of Latin vivenda, neuter plural gerundive of vivere ‘to live’. via negativa n. a philosophical approach to theology which asserts that no finite concepts or attributes can be adequately used of God, but only negative terms.

Proclus was known to repeat the metaphor that statues are carved by subtraction.. Michelangelo was asked how he carved the statue of David, his answer as: "It's simple. I just remove everything that is not David.

The Self is not conscious in the ordinary sense of the word. However, it is also not unconscious. It is, rather, pure Awareness or Superconsciousness (cit). All other attributes are simply superimpositions, projections of the mind. For the Self to reveal itself in its native splendor, all these projections must be withdrawn, or pierced through. This is achieved by means of the via negativa of the neti neti method. This approach of negation is succinctly illustrated in the Nirvāna-Shatka (Six [Stanzas] on Extinction), which is one of the many didactic poems attributed to Shankara. The full text reads as follows: I am not the mind or the wisdom faculty (buddhi), the I-sense, or thought; neither hearing nor the tongue; neither the nose nor the eyes; nor am I ether, earth, fire, or air. I am Shiva in the form of Awareness (cit) and Bliss (ānanda). I am Shiva. I am not what is called the life force (prāna), nor am I the five airs [circulating in the body]; nor the seven [bodily] constituents; nor the five [bodily] sheaths. I am also not mouth, hands, feet, genitals, and anus. I am Shiva in the form of Awareness and Bliss. I am Shiva. I am Shiva. I have neither hatred nor passion, neither greed nor delusion; neither exhilaration nor the mood of envy. I am without virtue or prosperity, without lust or liberation. I am Shiva in the form of Awareness and Bliss. I am Shiva. [In me there is] neither good nor evil, neither happiness nor suffering, neither mantra nor pilgrimage, neither the Vedas nor sacrifices. I am not food, the eater, or eating. I am Shiva in the form of Awareness and Bliss. I am Shiva. I am not [subject to] death, fear, or category of birth. I have no father or mother; [in fact, I have] no birth. I have no relatives or friends, no teacher or pupils. I am Shiva in the form of Awareness and Bliss. I am Shiva I am undifferentiated, of formless form. Due to [my] omnipresence I am everywhere [present for the benefit of all the senses. I am neither in bondage nor in liberation. [I am] immeasurable. I am Shiva in the form of Awareness and Bliss. I am Shiva.

As will become clear in subsequent chapters, what Palmer is really describing with the limited conceptual framework available to her, is what the contemplative Catholic tradition identifies as a threefold process of negation, purgation, and illumination. The seeming ambiguity of Palmer’s shorter way is in fact a distinctly Wesleyan form of via negativa spirituality.

via negativa (acting by removing) is more powerful and less error-prone than via positiva (acting by additionfn1).

By necessity there are other characteristics that are not accounted for, that are not measured, and that remain hidden and occulted. Anything that reveals itself does not reveal itself in total. This remainder, perhaps, is the "Planet". In a literal sense the Planet moves beyond the subjective World, but it also recedes behind the objective Earth. The Planet is a planet, it is one planet among other planets, moving the scale of things out from the terrestrial into the cosmological framework. Whether the Planet is yet another subjective, idealist construct or whether it can have objectivity and can be accounted for as such, is an irresolvable dilemma. What's important in the concept of the Planet is that it remains a negative conceit, simply that which remains "after" the human. The Planet can thus be described as impersonal and anonymous.