The Elect and the Common People

In my opinion, the philosophy of Nāgārjuna and that of Candrakīrti, his greatest commentator, offer profound help in understanding the true nature of the world in which we live today.

एतच्च दुःखमार्या एव विपर्यासप्रहाणे सति दुःखमिति संजानते
etac ca duḥkham āryā eva viparyāsaprahāṇe sati duḥkham iti saṃjānate

"Only the Noble Ones recognise this as suffering once false views have been abandoned."

People who do not question the world do not suffer. Et scientia auget dolorem: καὶ ὁ προστιθεὶς γνῶσιν προσθήσει ἄλγημα — "He who increases knowledge increases pain" (Eccl. 1:18).

न अनार्याः विपर्यासानुगतत्वात् यथादर्शनं च पदार्थस्वभावव्यवस्थानात्
nānāryāḥ viparyāsānugatattvāt yathādarśanaṃ ca padārthasvabhāvavyavasthānāt

"Common people do not recognise suffering as suffering because they are governed by cognitive distortions (viparyāsa), lack the vision of things as they truly are (yathādarśanam), and take the intrinsic nature of phenomena (padārtha-svabhāva) to be real."

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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...

Similarities between Lithuanian, Sanskrit and Ancient Greek: the sigmatic future

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...

L'ombra del dharma

Può qualcuno nascondere la verità per tutta la sua vita e ingannare sé e tutti gli altri? Vi sono demoni nell'uomo, che vengono di lontano - per linee di sangue e generazioni che, se li ascolti, si fanno tuo dharma Se cerco di spiegare quello che eri Devo l' oltre e il prima guardare Dove cause ignote e foschi criteri Erano il karma del tuo andare. Di lí andavi larvato di nulla E mai il volto sincero mostravi. Di silenzio vivevi in una bolla Eppure libero a me sembravi. In pubblico e privato ti scindevi E disprezzavi me a te non pari Ma santo mi apparivi e tu sapevi. Del tuo dharma che adesso appari Eri schiavo - di quel lontano demone Tara remota e senza memoria Che nel sangue ti seguiva epigone E segnava immemore tua la storia.

Fabrizio Ulivieri - TrendSetter

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