Vatas' quote

[jordancoles]

This whole thread

[sMartins]

In truth I just say that everything is Sacred, everything is irrational.
Babies know very well about it, a pen is not just a pen for a baby, but also a pacifier or a weapon to stick in the eye of his friend, etc.. everything is irrational.
Men created rationality to reduce the anxiety of the imprevedibily caused by irrationality.
So today eg. if I take a bottle in my hand you don't get scaried cause you think I will use it to drink, but I could also crash it on your head!
This is the Law of noncontradiction. Study Greeks!
One is not just one and two is not just two, indeed math is not the Truth, but just a branch of techinc and it just works, it's not the Truth!

And that's why 2+2 always make a 5!

2+2=5

Also a movie, if you wish: Spring, Summer, Fall, Winter... and Spring by Kim Ki-duk

[jordancoles]

I am sure all of this makes sense in Italian but this aint it chief

[GenghisKhan44]

I am sure all of this makes sense in Italian but this aint it chief

I wouldn't be surprised if you found what I have to say just as intelligent, or intelligible.
But I'm right there with ya, bud.

[sMartins]

Hello, Furtive Pigmey! I WILL EAT YOU ALIVE! Or do you think you can solve the Immensity with just a meme sentence or pic?! I WILL EAT YOU ALIVE!

Reckoner by Radiohead

[sMartins]

1. The Three Metamorphoses

OF THREE metamorphoses of the spirit do I tell you: how the spirit becomes a camel, the camel a lion, and the lion at last a child.
Many heavy things are there for the spirit, the strong reverent spirit that would bear much: for the heavy and the heaviest longs its
strength.
What is heavy? so asks the spirit that would bear much, and then kneels down like the camel, and wants to be well laden.
What is the heaviest thing, you heroes? asks the spirit that would bear much, that I may take it upon me and exult in my strength.
Is it not this: To humiliate oneself in order to mortify one's pride? To exhibit one's folly in order to mock at one's wisdom?
Or is it this: To desert our cause when it triumphs? To climb high mountains to tempt the tempter?
Or is it this: To feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger in one's soul?
Or is it this: To be sick and send away the comforters, and to make friends of the deaf, who never hear your requests?
Or is it this: To go into foul water when it is the water of truth, and not avoid cold frogs and hot toads?
Or is it this: To love those who despise us, and to give one's hand to the phantom who tries to frighten us?
All these heaviest things the spirit that would bear much takes upon itself: like the camel, that, when laden, hastens into the
desert, so speeds the spirit into its desert.
But in the loneliest desert happens the second metamorphosis: here the spirit becomes a lion; he will seize his freedom and be
master in his own wilderness.
Here he seeks his last master: he wants to fight him and his last God; for victory he will struggle with the great dragon.
Who is the great dragon which the spirit no longer wants to call Lord and God? "Thou-shalt," is the great dragon called. But the
spirit of the lion says, "I will."
"Thou-shalt," lies in his path, sparkling with gold- a scale-covered beast; and on each scale glitters a golden "Thou-shalt!"
The values of a thousand years glitter on those scales, and thus speaks the mightiest of all dragons: "All values of all thingsglitter on me.
All value has long been created, and I am all created value. Verily, there shall be no more 'I will' ." Thus speaks the dragon.
My brothers, why does the spirit need the lion? Why is the beast of burden, which renounces and is reverent, not enough?
To create new values- that, even the lion cannot accomplish: but to create for oneself freedom for new creating- that freedom the
might of the lion can seize.
To create freedom for oneself, and give a sacred No even to duty: for that, my brothers, the lion is needed.
To assume the right to new values- that is the most terrifying assumption for a load-bearing and reverent spirit. To such a spirit it
is preying, and the work of a beast of prey.
He once loved "Thou-shalt" as the most sacred: now is he forced to find illusion and arbitrariness even in the most sacred things,
that freedom from his love may be his prey: the lion is needed for such prey.
But tell me, my brothers, what the child can do, which even the lion could not do? Why must the preying lion still become a child?
The child is innocence and forgetting, a new beginning, a game, a self-rolling wheel, a first movement, a sacred Yes.
For the game of creation, my brothers, a sacred Yes is needed: the spirit now wills his own will; the world's outcast now conquers
his own world.
Of three metamorphoses of the spirit I have told you: how the spirit became a camel, the camel a lion, and the lion at last a child.-
Thus spoke Zarathustra. And at that time he stayed in the town which is called The Pied Cow.

[GenghisKhan44]

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.

In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.

There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light.

That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

In principio era il Verbo,
il Verbo era presso Dio
e il Verbo era Dio.
2 Egli era in principio presso Dio:
3 tutto è stato fatto per mezzo di lui,
e senza di lui niente è stato fatto di tutto ciò che
esiste.
4 In lui era la vita
e la vita era la luce degli uomini;
5 la luce splende nelle tenebre,
ma le tenebre non l'hanno accolta.
6 Venne un uomo mandato da Dio
e il suo nome era Giovanni.
7 Egli venne come testimone
per rendere testimonianza alla luce,
perché tutti credessero per mezzo di lui.
8 Egli non era la luce,
ma doveva render testimonianza alla luce.
9 Veniva nel mondo
la luce vera,
quella che illumina ogni uomo.
10 Egli era nel mondo,
e il mondo fu fatto per mezzo di lui,
eppure il mondo non lo riconobbe.
11 Venne fra la sua gente,
ma i suoi non l'hanno accolto.
12 A quanti però l'hanno accolto,
ha dato potere di diventare figli di Dio:
a quelli che credono nel suo nome,
13 i quali non da sangue,
né da volere di carne,
né da volere di uomo,
ma da Dio sono stati generati.
14 E il Verbo si fece carne
e venne ad abitare in mezzo a noi;
e noi vedemmo la sua gloria,
gloria come di unigenito dal Padre,
pieno di grazia e di verità.

[sMartins]

DO NOT TALK anymore like that!!! You Dull!

Thus spoke Zarathustra.

[sMartins]

64. The Leech

AND Zarathustra went thoughtfully on, further and lower down, through forests and past moory bottoms; as it happens, however,
to every one who meditates upon hard matters, he trod thereby unawares upon a man. And lo, there spurted into his face all at
once a cry of pain, and two curses and twenty bad invectives, so that in his fright he raised his stick and also struck the trodden
one. Immediately afterwards, however, he regained his composure, and his heart laughed at the folly he had just committed.
"Pardon me," said he to the trodden one, who had got up enraged, and had seated himself, "pardon me, and hear first of all a
parable.
As a wanderer who dreams of remote things on a lonesome highway, runs unawares against a sleeping dog, a dog which lies in
the sun:
-As both of them then start up and snap at each other, like deadly enemies, those two beings mortally frightened- so did it
happen to us.
And yet! And yet- how little was lacking for them to caress each other, that dog and that lonesome one! Are they not bothlonesome ones!"
-"Whoever you are," said the trodden one, still enraged, "you tread also too nigh me with your parable, and not only with your foot!
Lo! am I then a dog?"- And then the sitting one got up, and pulled his naked arm out of the swamp. For at first he had lain
outstretched on the ground, hidden and indiscernible, like those who lie in wait for swamp-game.
"But whatever are you about!" called out Zarathustra in alarm, for he saw a deal of blood streaming over the naked arm,- "what
has hurt you? has an evil beast bit you, you unfortunate one?"
The bleeding one laughed, still angry, "What matter is it to you!" said he, and was about to go on. "Here am I at home and in my
province. Let him question me whoever will: to a dolt, however, I shall hardly answer."
"You are mistaken," said Zarathustra sympathetically, and held him fast; "you are mistaken. Here you are not at home, but in my
domain, and therein shall no one receive any hurt.
Call me however what you wilt- I am who I must be. I call myself Zarathustra.
Well! Up there is the way to Zarathustra's cave: it is not far,- will you not attend to your wounds at my home?
It has gone badly with you, you unfortunate one, in this life: first a beast bit you, and then- a man trod upon you!"- -
When however the trodden one had heard the name of Zarathustra he was transformed. "What happens to me!" he exclaimed,
"who preoccupies me so much in this life as this one man, namely Zarathustra, and that one animal that lives on blood, the leech?
For the sake of the leech did I lie here by this swamp, like a fisher, and already had my outstretched arm been bitten ten times,
when there bites a still finer leech at my blood, Zarathustra himself!
O happiness! O miracle! Praised be this day which enticed me into the swamp! Praised be the best, the livest cupping-glass, that
at present lives; praised be the great conscience-leech Zarathustra!"-
Thus spoke the trodden one, and Zarathustra rejoiced at his words and their refined reverential style. "Who are you?" asked he,
and gave him his hand, "there is much to clear up and elucidate between us, but already methinks pure clear day is dawning."
"I am the spiritually conscientious one," answered he who was asked, "and in matters of the spirit it is difficult for any one to take
it more rigorously, more restrictedly, and more severely than I, except him from whom I learnt it, Zarathustra himself.
Better know nothing than half-know many things! Better be a fool on one's own account, than a sage on other people's
approbation! I- go to the basis:
-What matter if it be great or small? If it be called swamp or sky? A handbreadth of basis is enough for me, if it be actually basis
and ground!
-A handbreadth of basis: there can one stand. In the true knowing-knowledge there is nothing great and nothing small."
"Then you are perhaps an expert on the leech?" asked Zarathustra; "and you investigate the leech to its ultimate basis, you
conscientious one?"
"O Zarathustra," answered the trodden one, "that would be something immense; how could I presume to do so!
That, however, of which I am master and knower, is the brain of the leech:- that is my world!
And it is also a world! Forgive it, however, that my pride here finds expression, for here I have not my equal. Therefore said I:
'here am I at home.'
How long have I investigated this one thing, the brain of the leech, so that here the slippery truth might no longer slip from me!
Here is my domain!
-For the sake of this did I cast everything else aside, for the sake of this did everything else become indifferent to me; and close
beside my knowledge lies my black ignorance.
My spiritual conscience requires from me that it should be so- that I should know one thing, and not know all else: they are a
loathing to me, all the semi-spiritual, all the hazy, hovering, and visionary.
Where my honesty ceases, there am I blind, and want also to be blind. Where I want to know, however, there want I also to be
honest- namely, severe, rigorous, restricted, cruel and inexorable.
Because you once said, O Zarathustra: 'Spirit is life which itself cuts into life';- that led and allured me to your doctrine. And verily,
with my own blood have I increased my own knowledge!"
-"As the evidence indicates," broke in Zarathustra; for still was the blood flowing down on the naked arm of the conscientious
one. For there had ten leeches bitten into it.
"O you strange fellow, how much does this very evidence teach me- namely, you yourself! And not all, perhaps, might I pour into
your rigorous ear!
Well then! We part here! But I would rather find you again. Up there is the way to my cave: to-night shall you there by my
welcome guest!
Fain would I also make amends to your body for Zarathustra treading upon you with his feet: I think about that. Just now,
however, a cry of distress calls me hastily away from you."
Thus spoke Zarathustra.

[sMartins]

Hi, Love You So Much!