Between Salvation And Abyss Download [Ch. 7 Part 1] !!TOP!!
Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture says in a certain place, Whither shall I go, and where shall I be hid from Your presence? If I ascend into heaven, You are there; if I go away even to the uttermost parts of the earth, there is Your right hand; if I make my bed in the abyss, there is Your Spirit. Whither, then, shall anyone go, or where shall he escape from Him who comprehends all things?
Between Salvation and Abyss Download [Ch. 7 Part 1]
In this circle, Dante converses with a Florentine contemporary identified as Ciacco, which means "hog". A character with the same nickname later appears in The Decameron of Giovanni Boccaccio, where his gluttonous behaviour is clearly portrayed. Ciacco speaks to Dante regarding strife in Florence between the "White" and "Black" Guelphs, which developed after the Guelph/Ghibelline strife ended with the complete defeat of the Ghibellines. In the first of several political prophecies in the Inferno, Ciacco "predicts" the expulsion of the White Guelphs (Dante's party) from Florence by the Black Guelphs, aided by Pope Boniface VIII, which marked the start of Dante's long exile from the city. These events occurred in 1302, prior to when the poem was written but in the future at Easter time of 1300, the time in which the poem is set.
He whose wisdom transcends all things, made the heavens, and gave them ruling powers, so that each part illuminates the others, distributing the light equally. Similarly he put in place a controller, and a guide, for earthly splendour, to alter, from time to time, idle possession, between nation and nation, and from kin to kin, beyond the schemes of human reason. So one people commands: another wanes, obeying her judgement, she who is concealed, like a snake in the grass.
Conflict develops when one feels himself to be in the right and runs into opposition. If one is not convinced of being in the right, opposition leads to craftiness or high-handed encroachment but not to open conflict. If a man is entangled in a conflict, his only salvation lies in being so clear-headed and inwardly strong that he is always ready to come toterms by meeting the opponent halfway. To carry one the conflict to thebitter end has evil effects even when one is the right, because the enmityis then perpetuated. It is important to see the great man, that is, an impartial man whose authority is great enough to terminate the conflict amicablyor assure a just decision. In times of strife, crossing the great wateris to be avoided, that is, dangerous enterprises are not to be begun, becausein order to be successful they require concerted unity of focus. Conflictwithin weakens the power to conquer danger without.
Water fills up all the empty places on the earth and clings fast to it. The social organization of ancient China was based on this principle of the holding together of dependents and rulers. Water flows to unitewith water, because all parts of it are subject to the same laws. So tooshould human society hold together through a community of interests thatallows each individual to feel himself a member of a whole. The centralpower of a social organization must see to it that every member finds thathis true interest lies in holding together with it, as was the case in thepaternal relationship between king and vassals in ancient China.
The name of the hexagram means on the one hand the right way of conducting oneself. Heaven, the father, is above, and the lake, the youngest daughter, is below. This shows the difference between high and low, upon whichcomposure correct social conduct, depends. On the other hand the wordfor the name of the hexagram, TREADING, means literally treading uponsomething. The small and cheerful [Tui] treads upon the large and strong[Ch'ien]. The direction of movement of the two primary trigrams is upward.The fact that the strong treads on the weak is not mentioned in the Bookof Changes, because it is taken for granted. For the weak to take a standagainst the strong is not dangerous here, because it happened in good humor[Tui] and without presumption, so that the strong man is not irritatedbut takes it all in good part.
Two people are outwardly separated, but in their hearts they are united. They are kept apart by their positions in life. Many difficulties andobstructions arise between them and cause them grief. But, remaining trueto each other, the allow nothing to separate them, and although it coststhem a severe struggle to overcome the obstacles, they will succeed. Whenthey come together their sadness will change to joy. Confucius says ofthis:
There are exceptional conditions in which the relation between leader and followers changes. It is implicit in the idea of following and adaptation that if one wants to lead others, one must remain accessible and responsive to the views of those under him. At the same time, however, he must have firm principles, so that he does not vacillate where there is only a question of current opinion. Once we are ready to listen to the opinions of others, we must not associate exclusively with people who share our views or with members of our own party; instead, we must go out and mingle freely with all sorts of people, friends or foes. That is the only way to achieve something.
The name of the hexagram means "universal," "general," and in a figurative sense "to influence," "to stimulate." The upper trigram is Tui, the Joyous; the lower is Kên, Keeping still. By its persistent, quiet influence, the lower, rigid trigram stimulates the upper, weak trigram, which responds to this stimulation cheerfully and joyously. Kên, the lower trigram, is the youngest son; the upper, Tui, is the youngest daughter. Thus the universal mutual attraction between the sexes is represented. In courtship, the masculine principle must seize the initiative and place itself below the feminine principle. Just as the first part of book 1 begins withthe hexagrams of heaven and earth, the foundations of all that exists,the second part begins with the hexagrams of courtship and marriage, thefoundations of all social relationships.
Thunder stirs the water of the lake, which follows it in shimmering waves. This symbolizes the girl who follows the man of her choice. But every relationship between individuals bears within it the danger thatwrong turns may be taken, leading to endless misunderstandings and disagreements. Therefore it is necessary constantly to remain mindful of the end. Ifwe permit ourselves to drift along, we come together and are parted again as the day may determine. If on the other hand a man fixes his mind onan end that endures, he will succeed in avoiding the reefs that confrontthe closer relationships of people.
It often happens that plots and party intrigues, which have the darkening effect of an eclipse of the sun, come between a ruler intent on greatachievement and the man who could effect great undertakings. Then, insteadof the sun, we see the northern stars in the sky. The ruler is overshadowedby a party that has usurped power. If a man at such a time were to tryto take energetic measures, he would encounter only mistrust and envy,which would prohibit all movement. The essential thing then is to holdinwardly to the power of truth, which in the end is so strong that it exertsan invisible influence on the ruler, so that all goes well. 041b061a72