Eternal Wanderings of the Monad
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Leibniz and Monads
Leibniz and Monads The Human Situaon Team Omega, Spring 2010 Dr. Cynthia Freeland Overview • Leibniz’s Life • The Rise of Modernism • Monadology 1‐30 • All about Monads Leibniz 1646‐1716 The Duchess of Orleans said of him: “It's so rare for intellectuals to be smartly dressed, and not to smell, and to understand jokes.” A contemporary descripon of Leibniz “Leibniz was a man of medium height with a stoop, broad‐shouldered but bandy‐legged, as capable of thinking for several days sing in the same chair as of travelling the roads of Europe summer and winter. He was an indefagable worker, a universal leer writer (he had more than 600 correspondents), a patriot and cosmopolitan, a great scienst, and one of the most powerful spirits of Western civilisaon.” Goried Wilhelm von Leibniz “A walking encyclopedia” – King George I Monadology, 1714 Leibniz the Polymath • Studies in university: Law, philosophy, Lan, Greek • Independent: algebra, mathemacs, physics, dynamics, opcs, tried to create a submarine • Secretary of Nuremberg Alchemical Society • Laws of moon, gravity, mechanics, dynamics, topology, geology, linguiscs • Polics, internaonal affairs, economics, coinage, watches, lamps • Traveled to Paris, London, Vienna, Italy, etc. • Invented Infinitesimal calculus, created a notaon for it d(xn) = nxn‐1dx Leibniz’s Calculang Machine Leibniz and the Prince • 1676‐1716, Librarian to the Duke of Hanover • Privy councilor to successive members of the House of Brunswick of Hanover, and friend/correspondent/teacher of successive prominent women in the family -
It Should Never Be Forgotten for a Single Moment That
a s t u d y o n t he holy guardian angel a study on the holy guardian angel Content CHAPTER 1: A SHORT INTRODUCTION 2 CHAPTER 2: AMONG THE CHALDEAN 7 1. Introduction 7 2. Chaldean Demonology 8 3. Personal spirit relations among the Chaldeans 12 4. Summary 16 5. Selected Literature 17 CHAPTER 3: AMONG THE ZOROASTRIAN 18 1. Preamble 18 2. Introduction 19 3. Mazdian Demonology 22 4. The Constitution of Man 28 5. The Fravashis 32 6. The Ritual Practice 36 7. Selected Literature 40 CHAPTER 4: AMONG THE ANCIENT GREEK 42 1. Introduction 42 2. Plato’s Elements of the Soul - Logos, Eros and Thumos 43 3. The Nous - the Ancient Higher Self 47 4. The early Greek idea of the Daimon 53 5. The Socratic Daimonion 56 6. Deification of Man 59 7. The Evil Daimon 63 8. Selected Literature 70 © Copyright © 2013 by Frater Acher | www.theomagica.com All rights reserved. This eBook can be shared and distributed freely in its complete PDF format. However, no portion or quotes taken out of context may be reproduced or used in any manner whatsoever without the expressed written permission of the publisher except for the use of brief quotations in a book review. ii CHAPTER 1 a study on the holy guardian angel a short introduction I. OUTER PERSPECTIVE Few topics in Western Occultism gained as much attention and dedication by practitioners in recent decades as the Holy Guardian Angel. Since the teachings of the sage Abramelin - written down by Abraham of Worms - were published in 1725, for many attaining knowledge and conversation with one's personal guardian angel rose to become the epiphany of the magical Arte. -
Iamblichus and Julian''s ''Third Demiurge'': a Proposition
Iamblichus and Julian”s ”Third Demiurge”: A Proposition Adrien Lecerf To cite this version: Adrien Lecerf. Iamblichus and Julian”s ”Third Demiurge”: A Proposition . Eugene Afonasin; John M. Dillon; John F. Finamore. Iamblichus and the Foundations of Late Platonism, 13, BRILL, p. 177-201, 2012, Ancient Mediterranean and Medieval Texts and Contexts. Studies in Platonism, Neoplatonism, and the Platonic Tradition, 10.1163/9789004230118_012. hal-02931399 HAL Id: hal-02931399 https://hal.archives-ouvertes.fr/hal-02931399 Submitted on 6 Sep 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Iamblichus and Julian‟s “Third Demiurge”: A Proposition Adrien Lecerf Ecole Normale Supérieure, Paris, France [email protected] ABSTRACT. In the Emperor Julian's Oration To the Mother of the Gods, a philosophical interpretation of the myth of Cybele and Attis, reference is made to an enigmatic "third Demiurge". Contrary to a common opinion identifying him to the visible Helios (the Sun), or to tempting identifications to Amelius' and Theodorus of Asine's three Demiurges, I suggest that a better idea would be to compare Julian's text to Proclus' system of Demiurges (as exposed and explained in a Jan Opsomer article, "La démiurgie des jeunes dieux selon Proclus", Les Etudes Classiques, 71, 2003, pp. -
The Book of the Body of Christ: Jewish-Christian Mysticism of Letters
Irina Kolbutova Moscow [email protected] THE BOOK OF THE BODY OF CHRIST: JEWISH‐CHRISTIAN MYSTICISM OF LETTERS AND THE NAME OF GOD AS AN ORIGIN FOR THE CHRISTIAN SPIRITUAL EXEGESIS INTRODUCTION In his article “The Body of the Text: a Kabbalistic Theory of Em‐ bodyment”1 E. R. Wolfson has expressed his views on the opposition as well as points of contact between the Jewish kabbalistic and medi‐ eval Christian treatment of the hermeneutics of the incorporation of the Divine Word into the letters of the Holy Scripture. This scholar formulated in general words the main points of his argument in the following way: “Pitched in the heartland of Christian faith, one en‐ counters the logocentric belief in the incarnation of the word in the flesh of the person of Jesus, whereas in the textual panorama of me‐ dieval kabbalah, the site of the incarnational insight is the onto‐ graphic inscripting of flesh into word and the consequent conversion of the carnal body into the ethereal, luminous body, finally trans‐ posed into the literal body that is the letter, hyperliterally, the name that is the Torah. Both narratives, therefore, presume a correlation of body and book, but in an inverse manner: for Christians, the body is the embodyment of the book; for Jews, the book is the textualization of the body.”2 However, one should note a scholarly consensus concerning the parallelism of the Incarnation of Logos in the Person of Christ and the letters of the Scripture in such great Christian theorists of the biblical exegesis as Origen and Augustine. -
The Gnostic Myth of Sophia in Dark City (1998) Fryderyk Kwiatkowski Jagiellonian University in Kraków, [email protected]
Journal of Religion & Film Volume 21 Article 34 Issue 1 April 2017 4-1-2017 How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998) Fryderyk Kwiatkowski Jagiellonian University in Kraków, [email protected] Recommended Citation Kwiatkowski, Fryderyk (2017) "How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998)," Journal of Religion & Film: Vol. 21 : Iss. 1 , Article 34. Available at: https://digitalcommons.unomaha.edu/jrf/vol21/iss1/34 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998) Abstract In the second half of the 20th century, a fascinating revival of ancient Gnostic ideas in American popular culture could be observed. One of the major streams through which Gnostic ideas are transmitted is Hollywood cinema. Many works that emerged at the end of 1990s can be viewed through the ideas of ancient Gnostic systems: The Truman Show (1998), The Thirteenth Floor (1999), The Others (2001), Vanilla Sky (2001) or The Matrix trilogy (1999-2003). In this article, the author analyses Dark City (1998) and demonstrates that the story depicted in the film is heavily indebted to the Gnostic myth of Sophia. He bases his inquiry on the newest research results in Gnostic Studies in order to highlight the importance of definitional problems within the field and how carefully the concept of “Gnosticism” should be applied to popular culture studies. -
The Theosophical Seal by Arthur M. Coon the Theosophical Seal a Study for the Student and Non-Student
The Theosophical Seal by Arthur M. Coon The Theosophical Seal A Study for the Student and Non-Student by Arthur M. Coon This book is dedicated to all searchers for wisdom Published in the 1800's Page 1 The Theosophical Seal by Arthur M. Coon INTRODUCTION PREFACE BOOK -1- A DIVINE LANGUAGE ALPHA AND OMEGA UNITY BECOMES DUALITY THREE: THE SACRED NUMBER THE SQUARE AND THE NUMBER FOUR THE CROSS BOOK 2-THE TAU THE PHILOSOPHIC CROSS THE MYSTIC CROSS VICTORY THE PATH BOOK -3- THE SWASTIKA ANTIQUITY THE WHIRLING CROSS CREATIVE FIRE BOOK -4- THE SERPENT MYTH AND SACRED SCRIPTURE SYMBOL OF EVIL SATAN, LUCIFER AND THE DEVIL SYMBOL OF THE DIVINE HEALER SYMBOL OF WISDOM THE SERPENT SWALLOWING ITS TAIL BOOK 5 - THE INTERLACED TRIANGLES THE PATTERN THE NUMBER THREE THE MYSTERY OF THE TRIANGLE THE HINDU TRIMURTI Page 2 The Theosophical Seal by Arthur M. Coon THE THREEFOLD UNIVERSE THE HOLY TRINITY THE WORK OF THE TRINITY THE DIVINE IMAGE " AS ABOVE, SO BELOW " KING SOLOMON'S SEAL SIXES AND SEVENS BOOK 6 - THE SACRED WORD THE SACRED WORD ACKNOWLEDGEMENT Page 3 The Theosophical Seal by Arthur M. Coon INTRODUCTION I am happy to introduce this present volume, the contents of which originally appeared as a series of articles in The American Theosophist magazine. Mr. Arthur Coon's careful analysis of the Theosophical Seal is highly recommend to the many readers who will find here a rich store of information concerning the meaning of the various components of the seal Symbology is one of the ancient keys unlocking the mysteries of man and Nature. -
The Trinitarian Theology of Irenaeus of Lyons
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects The Trinitarian Theology of Irenaeus of Lyons Jackson Jay Lashier Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Lashier, Jackson Jay, "The Trinitarian Theology of Irenaeus of Lyons" (2011). Dissertations (1934 -). 109. https://epublications.marquette.edu/dissertations_mu/109 THE TRINITARIAN THEOLOGY OF IRENAEUS OF LYONS by Jackson Lashier, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2011 ABSTRACT THE TRINITARIAN THEOLOGY OF IRENAEUS OF LYONS Jackson Lashier, B.A., M.Div. Marquette University, 2011 This dissertation is a study of the Trinitarian theology of Irenaeus of Lyons. With the exception of two recent studies, Irenaeus’ Trinitarian theology, particularly in its immanent manifestation, has been devalued by scholarship due to his early dates and his stated purpose of avoiding speculative theology. In contrast to this majority opinion, I argue that Irenaeus’ works show a mature understanding of the Trinity, in both its immanent and economic manifestations, which is occasioned by Valentinianism. Moreover, his Trinitarian theology represents a significant advancement upon that of his sources, the so-called apologists, whose understanding of the divine nature converges in many respects with Valentinian theology. I display this advancement by comparing the thought of Irenaeus with that of Justin, Athenagoras, and Theophilus, on Trinitarian themes. Irenaeus develops Trinitarian theology in the following ways. First, he defines God’s nature as spirit, thus maintaining the divine transcendence through God’s higher order of being as opposed to the use of spatial imagery (God is separated/far away from creation). -
The Principles of Philosophy Known As Monadology
The Principles of Philosophy known as Monadology G. W. Leibniz 1714 Copyright © Jonathan Bennett 2017. All rights reserved [Brackets] enclose editorial explanations. Small ·dots· enclose material that has been added, but can be read as though it were part of the original text. Occasional •bullets, and also indenting of passages that are not quotations, are meant as aids to grasping the structure of a sentence or a thought. Every four-point ellipsis . indicates the omission of a brief passage that seems to present more difficulty than it is worth. First launched: 2004 ******** 1. My topic here will be the monad, which is just a simple substance to •come into existence naturally, for that would substance. By calling it ‘simple’ I mean that it has no parts, involve its being put together, assembled, composed, and a though it can be a part of something composite. simple substance couldn’t be formed in that way because it 2. There must be simple substances, because there are has no parts. composites. A composite thing is just a collection of simple 6. So we can say that the only way for monads to begin ones that happen to have come together. or end—to come into existence or go out of existence—is 3. Something that has no parts can’t be extended, can’t have •instantaneously, being created or annihilated all at once. a shape, and can’t be split up. So monads are the true atoms Composite things, in contrast with that, can begin or end of Nature—the elements out of which everything is made. -
Proclus and Artemis: on the Relevance of Neoplatonism to the Modern Study of Ancient Religion
Kernos Revue internationale et pluridisciplinaire de religion grecque antique 13 | 2000 Varia Proclus and Artemis: On the Relevance of Neoplatonism to the Modern Study of Ancient Religion Spyridon Rangos Electronic version URL: http://journals.openedition.org/kernos/1293 DOI: 10.4000/kernos.1293 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 2000 ISSN: 0776-3824 Electronic reference Spyridon Rangos, « Proclus and Artemis: On the Relevance of Neoplatonism to the Modern Study of Ancient Religion », Kernos [Online], 13 | 2000, Online since 21 April 2011, connection on 01 May 2019. URL : http://journals.openedition.org/kernos/1293 ; DOI : 10.4000/kernos.1293 Kernos Kernos, 13 (2000), p. 47-84. Proclus and Artemis: On the Relevance of Neoplatonism to the Modern Study of Andent Religion* Imagine the situation in which contemporary philosophers would find themselves if Wittgenstein introduced, in his Philosophical Investigations, the religious figure of Jesus as Logos and Son of God in order to illuminate the puzzlement ofthe private-language paradox, or if in the second division of Being and Time Heidegger mentioned the archangel Michael to support the argument of 'being toward death'. Similar is the perplexity that a modern reader is bound to encounter when, after a highly sophisticated analysis of demanding metaphysical questions about the relationship of the one and the many, finitude and infinity, mind and body, Proclus, l in ail seriousness and without the slightest touch of irony, assigns to some traditional gods of Greek polytheism a definitive place in the structure of being. -
The Unique Cosmology of Genesis 1 Gerhard F
The Unique Cosmology of Genesis 1 Gerhard F. Hasel Michael G. Hasel he opening chapters of the Bible (Gen. and “knows” humanity in its totality. But T 1–11) contain the history of begin- in the biblical Creation, these realities are nings, focusing on natural and historical expressed in their totalities as originating beginnings and the ensuing history of the from the Creator. The totalities of God’s world and humankind.1 Nowhere else in created world and what is in it depicts how Scripture is found such a comprehensive the origin and continuing existence of the and detailed narration of the origin of the world and life is expressed in time and earth and humanity. space. While this is important in itself, it re- Today, there are many who believe that ceives greater significance when one it is unnecessary to engage in a dialogue be- recognizes that the Genesis account for tween the biblical presentation of Creation the origin of the universe (cosmology) in and the scientific quest for understanding the Creation account is without rival. No- the world and humanity. But such dialogue where in the ancient Near East or Egypt and interaction are not only desirable, has anything similar been recorded. The they are essential. The sciences can deal unique words about Creator, creation, and only with partial spheres of knowledge but creature—of God, world, and humanity in not with totalities. Genesis 1; 2—set the entire tone for the This totality is already revealed in the wonderful and unique saving message of first verse of the Bible: “In the beginning the Bible. -
The Nag Hammadi Library
The Nag Hammadi Library The Apocryphon of John (The Secret Book of John - The Secret Revelation of John) Translated by Frederik Wisse The Apocryphon of John is commonly referenced by two other names: The Secret Book of John and The Secret Revelation of John, depending upon how the word "Apocryphon" is translated. Their are four surviving Coptic manuscripts of this text: two shorter version found in the Berlin Codex; and Nag Hammadi Codex III, and two longer version, found in Nag Hammadi Codex II and IV. This translation prepared by Dr. Wisse for the Nag Hammadi Library in English uses all four manuscripts to produce a single text. Separate translations of the short and long version, along with extensive additional resources, are available in the Apocryphon of John Collection of the Gnostic Society Library. Visit the Apocryphon of John Collection for more information The teaching of the savior, and the revelation of the mysteries and the things hidden in silence, even these things which he taught John, his disciple. And it happened one day, when John, the brother of James - who are the sons of Zebedee - had come up to the temple, that a Pharisee named Arimanius approached him and said to him, "Where is your master whom you followed?" And he said to him, "He has gone to the place from which he came." The Pharisee said to him, "With deception did this Nazarene deceive you (pl.), and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers." When I, John, heard these things I turned away from the temple to a desert place. -
How to Attain Liberation from a False World? the Gnostic Myth of Sophia
Journal of Religion & Film Volume 21 Article 34 Issue 1 April 2017 4-1-2017 How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998) Fryderyk Kwiatkowski Jagiellonian University in Kraków, [email protected] Recommended Citation Kwiatkowski, Fryderyk (2017) "How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998)," Journal of Religion & Film: Vol. 21 : Iss. 1 , Article 34. Available at: https://digitalcommons.unomaha.edu/jrf/vol21/iss1/34 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998) Abstract In the second half of the 20th century, a fascinating revival of ancient Gnostic ideas in American popular culture could be observed. One of the major streams through which Gnostic ideas are transmitted is Hollywood cinema. Many works that emerged at the end of 1990s can be viewed through the ideas of ancient Gnostic systems: The Truman Show (1998), The Thirteenth Floor (1999), The Others (2001), Vanilla Sky (2001) or The Matrix trilogy (1999-2003). In this article, the author analyses Dark City (1998) and demonstrates that the story depicted in the film is heavily indebted to the Gnostic myth of Sophia. He bases his inquiry on the newest research results in Gnostic Studies in order to highlight the importance of definitional problems within the field and how carefully the concept of “Gnosticism” should be applied to popular culture studies.