Xxii Quotes

It has become much harder, in the past century, to tell where the garden leaves off and pure nature begins.

XXI. But Arnold Bros (est. 1905) said, This is the Sign I give you: XXII. If You Do Not See What You Require, Please Ask. From The Book of Nome, Regulations v. XXI-XXII

„Mi s-a facut inima ca ceara si se topeste înlauntrul meu.“ (Psalm XXII)

XIX. An Opinion XX. A Plea XXI. Echoing Footsteps XXII. The Sea Still

Plea XXI. Echoing Footsteps XXII. The Sea Still Rises XXIII. Fire Rises XXIV. Drawn to the Loadstone Rock

XXII. The Sea Still Rises XXIII. Fire Rises XXIV. Drawn to the Loadstone Rock

Footsteps XXII. The Sea Still Rises XXIII. Fire Rises XXIV.

Now, I know I’m going to break your hearts, but I am forced to leave you. You must call up all your fortitude, and try to bear it... “Bob swore!” - as the Englishman said for “Good night”, when he first learnt French, and thought it so like English. “Bob swore,” my ducks!" (Chapter XXII)

I worked with Diodotus the Stoic, who made his residence in my house, and after a life of long intimacy died there only a short time ago.

Plea XXI. Echoing Footsteps XXII. The Sea Still Rises XXIII. Fire Rises XXIV. Drawn to the Loadstone Rock Book

Тільки одна мати уміє разом кохати свою дитину й ненавидіти, жалкувати й проклинати; бажати бачити, чути — й не дивитися, не слухати. Частина третя. XXII Наука не йде до бука

Now—” stretching up on tiptoe, to kiss me on the cheek—“let’s both be good, and truthful, and kind to each other, and let’s be happy together and have fun always.” xxii. SO I SPENT THE night—we ordered in, later, and then went back to bed. But though on some level it was all easy enough pretending everything was the same (because, in some way, hadn’t we both been pretending all along?) on another I felt nearly suffocated by the weight of everything unknown, and unsaid, pressing down between us, and later when she lay curled against me asleep I lay awake and stared out the window feeling completely alone.

That the writers of the Bible recognized a plurality of gods -- were polytheists -- is proved by the following 'And the Lord God said, Behold, the man is become as one of us' (Gen. iii, 22). 'Who is like unto thee, O Lord, among the gods?' (Ex. xv, 11.) 'Among the gods, there is none like unto thee, O Lord' (Ps. Ixxxvi, 8). 'The Lord is a great God, and a great king above all gods' (Ps. xcv, 3). 'Thou shalt not revile the gods' (Ex. xxii, 28). Monotheism, the doctrine of one god, is not merely the worship of one god, but the belief in the existence of one god only. Many were monotheistic in worship -- worshiped one god, their national deity -- while at the same time they were polytheistic in belief -- believed in the existence of many gods. The Jews who worshiped Jehovah have been called monotheists. And yet, for a thousand years, they believed in the existence of Kemosh, Baal, Moloch, Tammuz, and other deities. They believed that Jehovah was their national god and that they owed allegiance to him; just as the subjects of an earthly king profess their loyalty to him without denying the existence of other kings.

От уже й масниця. Сонце геть високо піднімається, грає на весну-красну, грає — уже волові й півбока нагріє, як кажуть люди. Сніг м'якшає, лід дірчавіє, чорніє, коло хати вже поодтавало, дітвора висипала з хати на приспу, проти сонця з козачками грається... Весною дише... Частина третя. XXII Наука не йде до бука

XXII. By those, that deepest feel, is ill exprest The indistinctness of the suffering breast; Where thousand thoughts begin to end in one,    1810 Which seeks from all the refuge found in none; No words suffice the secret soul to show, For Truth denies all eloquence to Woe. On Conrad’s stricken soul Exhaustion prest, And Stupor almost lulled it into rest; So feeble now — his mother’s softness crept To those wild eyes, which like an infant’s wept: It was the very weakness of his brain, Which thus confessed without relieving pain. None saw his trickling tears — perchance, if seen,    1820 That useless flood of grief had never been: Nor long they flowed — he dried them to depart, In helpless — hopeless — brokenness of heart: The Sun goes forth, but Conrad’s day is dim: And the night cometh — ne’er to pass from him. There is no darkness like the cloud of mind, On Grief’s vain eye — the blindest of the blind! Which may not — dare not see — but turns aside To blackest shade — nor will endure a guide!

XII. If there pushed any ragged thistle-stalk Above its mates, the head was chopped, the bents Were jealous else. What made those holes and rents In the dock's harsh swarth leaves, bruised as to baulk All hope of greenness? Tis a brute must walk Pashing their life out, with a brute's intents. XIII. As for the grass, it grew as scant as hair In leprosy; thin dry blades pricked the mud Which underneath looked kneaded up with blood. One stiff blind horse, his every bone a-stare, Stood stupified, however he came there: Thrust out past service from the devil's stud! XIV. Alive? he might be dead for aught I knew, With that red gaunt and colloped neck a-strain. And shut eyes underneath the rusty mane; Seldom went such grotesqueness with such woe; I never saw a brute I hated so; He must be wicked to deserve such pain. XV. I shut my eyes and turned them on my heart, As a man calls for wine before he fights, I asked one draught of earlier, happier sights, Ere fitly I could hope to play my part. Think first, fight afterwards, the soldier's art: One taste of the old time sets all to rights. XVI. Not it! I fancied Cuthbert's reddening face Beneath its garniture of curly gold, Dear fellow, till I almost felt him fold An arm to mine to fix me to the place, The way he used. Alas, one night's disgrace! Out went my heart's new fire and left it cold. XVII. Giles then, the soul of honour - there he stands Frank as ten years ago when knighted first, What honest man should dare (he said) he durst. Good - but the scene shifts - faugh! what hangman hands Pin to his breast a parchment? His own bands Read it. Poor traitor, spit upon and curst! XVIII. Better this present than a past like that: Back therefore to my darkening path again! No sound, no sight as far as eye could strain. Will the night send a howlet or a bat? I asked: when something on the dismal flat Came to arrest my thoughts and change their train. XIX. A sudden little river crossed my path As unexpected as a serpent comes. No sluggish tide congenial to the glooms; This, as it frothed by, might have been a bath For the fiend's glowing hoof - to see the wrath Of its black eddy bespate with flakes and spumes. XX. So petty yet so spiteful! All along, Low scrubby alders kneeled down over it; Drenched willows flung them headlong in a fit Of mute despair, a suicidal throng: The river which had done them all the wrong, Whate'er that was, rolled by, deterred no whit. XXI. Which, while I forded - good saints, how I feared To set my foot upon a dead man's cheek, Each step, of feel the spear I thrust to seek For hollows, tangled in his hair or beard! - It may have been a water-rat I speared, But, ugh! it sounded like a baby's shriek. XXII. Glad was I when I reached the other bank. Now for a better country. Vain presage! Who were the strugglers, what war did they wage, Whose savage trample thus could pad the dank soil to a plash? Toads in a poisoned tank Or wild cats in a red-hot iron cage - XXIII. The fight must so have seemed in that fell cirque, What penned them there, with all the plain to choose? No footprint leading to that horrid mews, None out of it. Mad brewage set to work Their brains, no doubt, like galley-slaves the Turk Pits for his pastime, Christians against Jews.

the Pastoureaux spread the fear of insurrection that freezes the blood of the privileged in any era when the mob appears. Excommunicated by Pope John XXII, they were finally suppressed when he forbade anyone to provision them on pain of death and sanctioned the use of force against them. That was sufficient, and the Pastoureaux ended like every outbreak of the poor sooner or later in the Middle Ages, with corpses hanging from the trees.

Ricorda che tra non molto non sarai più nessuno, da nessuna parte, e non esisteranno più nessuna delle cose che vedi ora e nessuno di coloro che vivono ora. Tutti quanti gli esseri, infatti, per natura devono mutare, trasformarsi e corrompersi, perché altri possano subentrare ad essi.

Da Il canto di me stesso" - Strofa XXII Sorridi voluttuosa terra dal fresco respiro! Terra di dormienti, liquidi alberi! Terra del tramonto andato - terra delle montagne dalle vette di nebbia! Terra del vitreo scorrere della luna piena di tinta di blu! Terra dello spendere e dell'oscurità che screziano l'acqua del fiume! Terra del limpido grigio di nuvole più vivide e più chiare per l'amor mio! Terra che si stende lontano a gomito - terra ricca di meli in fiore! Sorridi, il tuo amante arriva. Prodiga, tu che mi hai dato amore - perciò a te do amore! Oh indicibile, appassionato amore

Goddesses rather than male deities were the central focus in European religion from about 6500 BC to 3500 BC. Archaeologist, Marija Gimbutas[xxii], was one of the first scholars to recognise the significance of the fact that twenty times more female than male figurines have been excavated from European archaeological sites. The many engravings, reliefs and sculptures frequently de-emphasised facial features, while exaggerating gender characteristics such as breasts, buttocks, hips, and vulva. These female figurines had traditionally been seen by archaeologists as some sort of sexual fetishes, a projection of the current degraded view of feminine.

Judging Pius by what he did not say, one could only damn him. With images of piles of skeletal corpses before his eyes; with women and young children compelled, by torture, to kill each other; with millions of innocents caged like criminals, butchered like cattle, and burned like trash—he should have spoken out. He had this duty, not only as pontiff, but as a person. After his first encyclical, he did reissue general distinctions between race-hatred and Christian love. Yet with the ethical coin of the Church, Pius proved frugal; toward what he privately termed “Satanic forces,” he showed public moderation; where no conscience could stay neutral, the Church seemed to be. During the world’s greatest moral crisis, its greatest moral leader seemed at a loss for words. But the Vatican did not work by words alone. By 20 October, when Pius put his name to Summi Pontficatus, he was enmeshed in a war behind the war. Those who later explored the maze of his policies, without a clue to his secret actions, wondered why he seemed so hostile toward Nazism, and then fell so silent. But when his secret acts are mapped, and made to overlay his public words, a stark correlation emerges. The last day during the war when Pius publicly said the word “Jew” is also, in fact, the first day history can document his choice to help kill Adolf Hitler.

PART II THE RETURN OF ODYSSEUS TO HIS OWN COUNTRY CHAPTER V. Odysseus on the Island of Calypso VI. Odysseus Constructs a Raft and Leaves the Island VII. Odysseus is Saved on the Island of Scheria VIII. Nausicaä is Sent to the River by Athena IX. Odysseus Arrives at the Palace of Alkinoös X. Odysseus in the Halls of Alkinoös XI. The Banquet in Honor of Odysseus XII. Odysseus Relates His Adventures XIII. The Lotus-Eaters and the Cyclops XIV. The Cave of the Cyclops XV. The Blinding of the Cyclops XVI. Odysseus and His Companions Leave the Land of the Cyclops XVII. The Adventures of Odysseus on the Island of Æolus XVIII. Odysseus at the Home of Circè XIX. Circè Instructs Odysseus Concerning His Descent to Hades XX. The Adventures of Odysseus in Hades XXI. Odysseus Converses with His Mother and Agamemnon XXII. Conversation with Achilles and Other Heroes XXIII. The Return of Odysseus to the Island of Circè XXIV. Odysseus Meets the Sirens, Skylla, and Charybdis XXV. Odysseus on the Island of Hēlios XXVI. The Departure of Odysseus from the Island of Scheria XXVII. Odysseus Arrives at Ithaca XXVIII. Odysseus Seeks the Swineherd

David christened it: "This is the house of Yahzeh ha-Elohim [1 ahveh of the Gods], and this is the altar of the burnt offering for Israel" (xxii, 1)

The Scriptures explicitly distinguish between the two calls. Of the subjects of the one it is said, "Many are called, but few are chosen." Matt. xxii. 14. Of the subjects of the other it is said, "Whom he called, them he also justified." Rom. viii. 30. Comp. Prov. i. 24, and John vi. 45.

Very devout like his great-grandfather St. Louis, though not his equal in intelligence or will, Philip was fascinated by the all-absorbing question of the Beatific Vision: whether the souls of the blessed see the face of God immediately upon entering Heaven or whether they have to wait until the Day of Judgment. The question was of real concern because the intercession of the saints on behalf of man was effective only if they had been admitted into the presence of God. Shrines possessing saints’ relics relied for revenue on popular confidence that a particular saint was in a position to make a personal appeal to the Almighty. Philip VI twice summoned theologians to debate the issue before him and fell into a “mighty choler” when the papal legate to Paris conveyed Pope John XXII’s doubts of the Beatific Vision. “The King reprimanded him sharply and threatened to burn him like an Albigensian unless he retracted, and said further that if the Pope really held such views he would regard him as a heretic.” A worried man, Philip wrote to the Pope that to deny the Beatific Vision was to destroy belief in the intercession of the Virgin and saints. Fortunately for the King’s peace of mind, a papal commission decided after thorough investigation that the souls of the Blessed did indeed come face to face with the Divine Essence.

Our Lord Jesus Christ, who might consummate and lead to what is perfect as many as were to be sanctified. He, therefore, our God and Lord, though He was about to offer Himself once on the altar of the Cross unto God the Father by means of His death, there to operate an eternal redemption, nevertheless, because that His priesthood was not to be extinguished by His death, in the Last Supper on the night in which He was betrayed—that He might leave to His own beloved spouse, the Church, a visible sacrifice, such as the nature of man requires, whereby that Bloody Sacrifice, once to be accomplished on the Cross, might be represented and the memory thereof remain even unto the End of the World and its salutary virtue be applied to the remission of those sins which we daily commit—declaring Himself constituted a priest forever according to the order of Melchisedech, He offered up to God the Father His own Body and Blood under the species of bread and wine; and under the symbols of those same things He delivered His own Body and Blood to be received by His Apostles, whom He then constituted priests of the New Testament, and by those words, ‘Do this for a commemoration of Me’ (Luke 22:19), He commanded them and their successors in the priesthood to offer them, even as the Catholic Church has always understood and taught.” (Session xxii, Ch. 1).

It is our Lord's wisdom, that His kirk should ever hang by a thread; and yet the thread breaketh not, being hanged upon Him who is the sure Nail in David's house (Isa. xxii. 23), upon whom all the vessels, great and small, do hang; and the Nail (God be thanked) neither crooketh nor can be broken. Jesus,

Though Pius acted discreetly, he did not hide Hitler's attack plan under the proverbial bushel basket. During the second week of January 1940, a general fear gripped Western diplomats in rome as the pope's aides warned them of the German offensive, which Hitler had just rescheduled for the 14th. On the 10th, a Vatican prelate warned the Belgian ambassador at the Holy See, Adrien Nieuwenhuys, that the Germans would soon attack in the West. ... Pius had in fact already shared the warning, while shielding the source. On 9 January, Cardinal Maglione directed the papal agent in Brussels, Monsignor Clemente Micara, to warn the Belgians about a coming German attack. Six days later, Maglione sent a similar message to his agent in The Hague, Monsignor Paolo Giobbe, asking him to warn the Dutch. That same month, Pius made a veiled feint toward public protest. He wrote new details on Polish atrocities into Radio Vatican bulletins. But when Polish clergy protested that the broadcasts worsened the persecutions, Pius recommitted to public silence and secret action.

That is to say, the process of working through an argument is the process of inquiry” (2011, xxii; emphasis in original). The approach Hillocks suggests is the opposite of the traditional approach to teaching the argument paper, where a student starts with a claim and then begins to find evidence that supports the claim. Instead, Hillocks says that students should start with inquiry. They should “swim” in issues until interesting arguments begin to emerge.

XXII Taming the Oceans * Oceans crash incessantly on ragged coasts pass invisibly through earth and air And out again through the tiny rivers of our tears O Our travel weary tears *In honor of immigrants everywhere

…It was considered quite proper [in ancient Sparta] to place one’s wife at the disposal of a sturdy ‘stallion,’ as Bismarck would say, even if he was not a citizen.

Seest thou a man diligent in his business? He shall stand before kings” (Prov. xxii. 29).

Amongst other grounds to build our faith on, as the free offer of grace to all that will receive it, Rev. xxii.17; the gracious invitation of all that are weary and heavy laden, Matt. xi. 28; those that have nothing to buy withal, Isa. lv. 1; the command binding to believe, 1 John. iii. 23; the danger of not believing, being shut up prisoners thereby under the guilt of all other sins, John xvi. 9; the sweet entreaty to believe, and ordaining ambassadors to desire peace, 2 Cor. v. 20; putting tender affections into them, answerable to their calling, ordaining sacraments for the sealing of the covenant. Besides these, I say, and such moving inducements, this is one infusing vigour and strength into all the rest, that they proceed from Christ, a person authorized, and from those bowels that moved him not only to become a man, but a curse for us; hence it is, that he ‘will not quench the smoking wick or flax

XXII Uma nova dinastia se inicia… P´la sucessão não ser cuidada. Tantos valores, e razão se perdia, Na mão da astúcia demonstrada! O vento trazia a falsa acalmia… Perante a ruína ora declarada! O desastre… o Céu nos concedera Porque nossa honra não conhecera!

Once you understand the logic behind modern schooling, its tricks and traps are fairly easy to avoid. School trains children to be employees and consumers; teach yours to be leaders and adventurers. School trains children to obey reflexively; teach yours to think critically and independently. Well-schooled kids have a low threshold for boredom; help your own to develop an inner life so that they'll never be bored. Urge them to take on the serious material, the grown-up material, in history, literature, philosophy, music, art, economics, theology — all the stuff schoolteachers know well enough to avoid. Challenge your kids with plenty of solitude so that they can learn to enjoy their own company, to conduct inner dialogues. Well-schooled people are conditioned to dread being alone; they seek constant companionship through the TV, the computer, the cell phone, and through shallow friendships quickly acquired, quickly abandoned. Your children should have a more important life, and they can. Don't let your own children have their childhoods extended, not even for a day. If David Farragut could take command of a captured British warship as a preteen, if Ben Franklin could apprentice himself to a printer at the same age, . . . there's no telling what your own kids could do. (p. xxii) — John Taylor Gatto, Weapons of Mass Instruction

In fact, the summum bonum of this ethic, the earning of more and more money, combined with the strict avoidance of all spontaneous enjoyment of life, is above all completely devoid of any eudæmonistic, not to say hedonistic, admixture. It is thought of so purely as an end in itself, that from the point of view of the happiness of, or utility to, the single individual, it appears entirely transcendental and absolutely irrational. Man is dominated by the making of money, by acquisition as the ultimate purpose of his life. Economic acquisition is no longer subordinated to man as the means for the satisfaction of his material needs. This reversal of what we should call the natural relation- ship, so irrational from a naïve point of view, is evidently as definitely a leading principle of capitalism as it is foreign to all peoples not under capitalistic influence. At the same time it expresses a type of feeling which is closely connected with certain religious ideas. If we thus ask, why should “money be made out of men”, Benjamin Franklin himself, although he was a colourless deist, answers in his autobiography with a quotation from the Bible, which his strict Calvinistic father drummed into him again and again in his youth: “Seest thou a man diligent in his business? He shall stand before kings” (Prov. xxii. 29).

for time would make me forget all, and wear even the remembrance of the evil of sin, the worth of heaven, and the need I had of the blood of Christ to wash me, both out of mind and thought: but I thank Christ Jesus, these things did not at present make me slack my crying, but rather did put me more upon it (like her who met with adulterer, Deut. xxii. 26), in which days that was a good word to me, after I had suffered these things a while:- I am persuaded that neither death, nor life, etc., shall be able to separate us from the love of God which is in Christ Jesus our Lord.  Rom. viii. 38, 39. 

CHAPTER XXII JEMIMA

XXII. The key to peaceableness is continuous practice. It is wrong to suppose that we can exploit and impoverish the poorer countries, while arming them and instructing them in the newest means of war, and then reasonably expect them to be peaceable.

a) Theologians generally* agree that in itself (in actu primo) the Mass, as a sacrifice of impetration and pro pitiation, has infinite power, because impetration and propitiation performed by the God-man must have the same infinite value as praise and thanksgiving, though they may not attain their full effect on account of the limitations of human nature. It follows that intensively (intensive) the external value of the Mass as a sacrifice of impe- 2 Cfr. Pohle-Preuss, Christology, per hanc incruentam uberrime per-pp. 161 sqq.; Soteriology, pp. 70 cipiuntur." sqq. 4 With but few exceptions, among 3 Sess. XXII, cap. 2: " Cuius them Bellarmine, De Eucharistia, quidem oblationis cruentae fructus VI, 4. tration and propitiation can be but finite. This is con firmed by experience, and also by the fact that the Church allows many Masses to be offered for the same purpose. We may fairly ask, however, whether in its application (in actu secitndo) and extensively (extensive) the value of the Mass is also merely finite.

And then our late grand controversy, concerning the qualifications necessary for admission to the privileges of members in complete standing in the visible church of Christ, will be examined and judged in all its parts and circumstances, and the whole set forth in a clear, certain and perfect light. Then it will appear whether the doctrine which I have preached and published concerning this matter be Christ’s own doctrine, whether he will not own it as one of the precious truths which have proceeded from his own mouth, and vindicate and honor as such before the whole universe. Then it will appear what is meant by “the man that comes without the wedding garment”; for that is the day spoken of, Matt. xxii. 13, wherein such an one shall be bound hand and foot, and cast into outer darkness, where shall be weeping and gnashing of teeth. And then it will appear whether, in declaring this doctrine, and acting agreeable to it, and in my general conduct in the affair,

XV - Grandfather Frog Gives Up Hope XVI - The Merry Little Breezes Work Hard XVII - Striped Chipmunk Cuts the String XVIII - Grandfather Frog Hurries Away XIX - Grandfather Frog Jumps into More Trouble XX - Grandfather Frog Loses Heart XXI - The Merry Little Breezes Try to Comfort Grandfather Frog XXII - Grandfather Frog’s Troubles Grow XXIII - The Dear Old Smiling Pool Once More I

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The analogy of opposites is the relation of light to shadow, peak to abyss, fullness to void. Allegory, mother of all dogmas, is the replacement of the seal by the hallmark, of reality by shadow; it is the falsehood of truth, and the truth of falsehood. —Eliphas Levi, Dogme de la haute magie, Paris, Balliere, 1856, XXII, 22

the fourteenth century the arguments for the reality of demons had won crucial support at the highest levels of the Church. Pope John XXII (1316–34) was obsessed with witchcraft and heresy; and he was a true believer in demons. It was during his long reign that for the first time in history a woman was accused of having sex with the Devil. In 1324, Lady Alice Kyteler of Kilkenny in Ireland earned that dubious distinction.

На XXII съезде Хрущев разорялся о “недопустимых методах физического воздействия”. Но это, конечно, был только тактический и безошибочно сильный “ход конем” в борьбе Хрущева за власть. Пытки были при Ленине, были при Сталине. И эпигоны их не отменили. Если отменили “либерально”, для Запада — введение раскаленного шомпола в анальное отверстие, — то создали новые страшные пытки в психбольницах, разрушая психически человека впрыскиваниями соответственных химикалий. От методов физического и психического насилья над человеком, от его ломки и сламывания ленинская шайка отказаться никогда не могла и не может.

doubt Lucilla had a confidence that, whatever difficulties there might have been, she would have extricated herself from them with satisfaction and even éclat, but still it was better to avoid the necessity. Thus it was with a serene conviction that “whatever is, is best,” that Miss Marjoribanks betook herself to her peaceful slumbers. There are so many people in the world who hold, or are tempted to hold, an entirely different opinion, that it is pleasant to linger over the spectacle of a mind so perfectly well regulated. Very different were the sentiments of Mr Cavendish, who could not sleep for the ghosts that kept tugging at him on every side; and those of Barbara Lake, who felt that for her too the flower of her hero’s love had been nipped in the bud. But, to be sure, it is only natural that goodness and self-control should have the best of it sometimes even in this uncertain world. Chapter XXII THE ARCHDEACON RETURNED to Carlingford before Thursday, as he had anticipated; but in the interval Mr Cavendish had not recovered his courage so far as to renew his visit to Miss Marjoribanks, or to face the man who had alarmed him so much.

Two years later the logic of the struggle led (Pope) John XXII to excommunicate William of Ockham, the English Franciscan, known for his forceful reasoning as “the invincible doctor.” In expounding a philosophy called “nominalism,” Ockham opened a dangerous door to direct intuitive knowledge of the physical world. He was in a sense a spokesman for intellectual freedom, and the Pope recognized the implications by his ban. In reply to the excommunication, Ockham promptly charged John XXII with seventy errors and seven heresies.

Pope John XXII, of course, had read “Feed my sheep” very differently. Like Boniface, he saw it as enshrining papal authority over the sheep of secular society, including its secular rulers. So William of Ockham proceeded to take his famous razor to Boniface’s arguments. The pope had no such plenitude of power, Ockham replied; the faithful are neither sheep nor slaves. Nor are there two swords, as Boniface had claimed. There is only one, the one that kings and magistrates use to govern and protect their subjects. In fact, Christ had specifically forbidden his apostles from exercising the same kind of authority over the faithful that kings exercised over subjects (Matthew 20:25–27).20 By claiming broad authority, as Boniface had done, popes had in effect turned their office into an illegitimate enterprise.

XXII

XVIII en acısını sevgilim en acısını tadayım istedin: en acısı buydu. XVII omurgamı aldın benim. omurgamı aldın. omurgamı aldın. omurgamı. niye? XIX Varla yok arasındayım Varla yok arasındayım Hep, varla yok arasındaydım. Zaten. Ben bilmedim ki niye teyelliyim, niye? Varla yok arasında Varla yok arasında Elimde bir kırık testi Elimde bir kırık testi Nereye bırakayım! XX Gitmek mi yitmektir kalmak mı artık bilmiyorum yerini yadırgayan eşyalar gibiydim ya ben hep ve inançlı, gitmenin bir şeyi değiştirmediğine. bilemem, belki bu yüzden ben sana yanlış bir yerden edilmiş bir büyük yemin gibiydim. beni hep aynı yerimden yaralayan o eve yine de döneyim döneyim istedim. XXI ah benim sesimle söylesem de, inanmazlar benzemiyor çünkü bir dile. döndüğüm, döndüğüm ama döndüğüm döndüğüm bu sema sensin. dönnnnnnnnn düğüm. sen benim kara ömrüme vuran suyumu harelendiren sevincimdin. XXXV onu sevebileceğinin en yücesiyle sevdin. titreme daha fazla kalbim. bağışla kendini artık onu da bırak gitsin. bırak gitsin. o senin en ezel gününden kaderin sen onu nasılsa bin kere daha seveceksin. XXII günler öylece kendi kendine geçsin diye bir camın arkasında durdum bana dokunmasın hiçbir şey hiçbir şey yarama merhem olmasın iyileşecekse, hiçbir şeysiz iyileşsin diye bir camın arkasında durup akan hayata ve zaman baktım. bilirdim, biliyordum, biliyorum, bittiğinde, geçtiğinde, azaldığında sızı, iyileştiğimde, o saman tadıyla karıştığında; her şey daha acı olacak. XXXIII ne sanıyorsun? ne sanıyorsun? benim olan artık senin de kaderin: dağbaşı, oradaki yaralı ıssızlık.

Kashmir Shaivism asserts that all phenomena that ever appear in the universe enjoy an eternal existence within Absolute Consciousness. Because time and space do not exist for the Absolute, these phenomena do not exist within Consciousness in the same way that things exist in a room. Rather, they exist and shine within the Absolute as pure Consciousness. For example, a plant exists in a seed in the form of the potential of the seed to appear as a plant. The whole universe exists within Absolute Consciousness in the form of its divine potency. Consciousness is capable of appearing as anything and everything in the universe by Its own free will. Therefore, the philosophy asserts that all things have an eternal and absolutely real existence within pure and absolute Consciousness. This approach is known as spiritual realism and is another example of a theory that is particular to Kashmir Shaivism. Spiritual realism is considerably different from the realism of other philosophical systems, for instance material realism of the Nyaya-Vaisesika and Samkhya schools. Also, this realism should be differentiated from certain forms of idealism in both India and Europe. These idealists generally consider phenomenal existence to be the outward manifestation of past mental impressions appearing like things in a dream. According to Kashmir Shaivism, the things of this world are not a dream because they enjoy a concrete existence in time, present a common target for the activities of many people, and serve a particular function. The things of this world are real for all practical purposes. In other words, the authors of Kashmir Shaivism have worked out a pragmatic realism. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxi-xxii

Bondage and liberation is another important issue that Kashmir Shaivism has clarified in a unique manner. Most of the other schools of Indian philosophy assert that all beings are responsible for their own misery and can only attain liberation through their own efforts. But Kashmir Shaivism, while advocating personal effort for the attainment of freedom from limitation, finds the basic source of both bondage and liberation in the divine creative expression of God. In this philosophy, the world and our lives are often described as a divine drama or play in which Paramasiva is the sole producer, director, and cast of characters. He is everything wrapped up in one. It is He who, in the initial parts of His divine play, obscures His divinity and purity, appears as an ordinary person with limitations, and becomes progressively denser and more ignorant as a result. But in the final part of this play, He bestows His divine grace on the person He appears to be. This person then turns away from misery, becomes interested in spiritual philosophy, comes into contact with a teacher, receives initiation into spiritual practices (sadhana), attains correct knowledge of the theoretical principles of absolute non-dualism, practices yoga, and develops an intense devotion for the Lord. Finally this person recognizes that he is none other than the Lord Himself. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxii