Aphorisms on the Excess of History and the Excess of God

The person who thinks stands at a crossroads: either to become a new Zarathustra or to dissolve into uncertainty. To become a new Zarathustra, one must learn to listen to the Logos, to the Excess — that from which everything arises, yet which only very few are able to perceive.
This occurs through the alignment of one’s inner disposition with the awareness of that Excess which speaks to us.
All of this takes place within the history of the human being.
By dwelling in his homeland, a person grows together with it, because he has grown out of it.
This can be clearly perceived in people’s posture and bodily gestures when comparing Lithuanians with other peoples (for example, Italians).
The history of the homeland comes alive within the person in all its fullness. To dwell in one’s homeland means to dwell within its history.
In the city of men, history separates people; whereas in the city of God, the Excess speaks equally to everyone.
Sensory experience turns toward the horizon of history (saeculum), while a listening intellect turns toward the Excess of the divine.
A person lives at the crossroads between the fullness of history (saeculum) and the fullness of the divine Excess.

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Poetry dwells near the divine light's breath

The comparison between poetry and divine light that we have proposed HERE finds its perfect explanation in Saint Paul, Epistle to the Romans 1:19: τ ὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν — “that which may be known of God has been made manifest in them (in men), for God has manifested it unto them”. Poetry unveils within the human being the need to be human, that is, the need for Beauty, the need to feel Beauty within oneself and alongside oneself; and this feeling is sustained by divine light. Since we are influenced by the Augustinian idea of saeculum , we hold that poetry belongs to the saeculum and therefore comes to a halt upon the threshold of divine light [I] without crossing it, though perceiving the light that lies beyond that threshold. We are led to that threshold by the human feeling of Beauty that dwells within us and guides us to that point: to that door which cannot be crossed in our human condition. And yet, the mere act of stan...

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by Fabrizio Ulivieri Lithuanian is the most archaic among all the Indo-European languages spoken today, and as a result it is very useful, indeed, indispensable in the study of Indo-European linguistics. The most important fact is that Lithuanian is not only very archaic, but still very much alive, i. e., it is spoken by about three and a half million people. It has a rich tradition in folklore, in literature, and it is used very successfully in all walks of modern life, including the most advanced scientific research. Forced by our interest for this piece of living archaism, we go deeper in our linguistic survey. One of the most noticeable similarities is the future (- sigmatic future -). Lithuanian has preserved a future tense from prehistoric times: it has one single form, e.g. kalbė-siu 'I will speak', etc. kalbė-si kalbė-s kalbė-sime kalbė-site kalbė-s This form kalbėsiu is made from the stem kalbė-(ti) 'to speak', plus the ancient stem-end...

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