thus spoke nin in 'Mysteria Christiania' :: Remember, remember, the velvet November


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oscanoval som text mystika zo sklonku stredoveku, Majstra Eckharta, O odloučenosti
[Sokol, J. (ed.). Mistr Eckhart a středověká mystika. Vyšehrad 2000. str. 197-206]

prosim kyberia citatelov o trocha ohladuplnosti pred unahlenymi zavermi. je to text svojej doby. s pokornejsim pristupom sa v nom da objavit vela.

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The Buddhist doctrine of Emptiness is unhappily greatly misunderstood in the West. The word "emptiness" or "void" seems to frighten people away, whereas when they use it among themselves, they do not seem to object to it. While some Indian thought is described as nihilistic, Eckhart has never been accused of this, though he is not sparing in the use of words with negative implications, such as "desert," "stillness," "silence," "nothingness." Perhaps when these terms are used among Western thinkers, they are understood in connection with their historical background. But as soon as these thinkers are made to plunge into a strange, unfamiliar system or atmosphere, they lose their balance and condemn it as negativistic or anarchistic or upholding escapist egoism.

According to Eckhart,

I have read many writings both of heathen philosophers and sages, of the Old and the New Testaments, and I have earnestly and with all diligence sought the best and the highest virtue

whereby man may come most closely to God and wherein he may once more become like the original image as he was in God when there was yet no distinction between God and himself before God produced creatures. And having dived into the basis of things to the best of my ability I find that it is no other than absolute detachment (abegescheidenheit) from everything that is created. It was in this sense when our Lord said to Martha: "One thing is needed," which is to say: He who would be untouched and pure needs just one thing, detachment. 17

What then is the content of absolute detachment? It cannot be designated "as this or that," as Eckhart says. It is pure nothing (bloss niht), it is the highest point at which God can work in us as he pleases.

Perfect detachment is without regard, without either lowliness or loftiness to creatures; it has no mind to be below nor yet to be above; it is minded to be master of itself, loving none and hating none, having neither likeness nor unlikeness, neither this nor that, to any creature; the only thing it desires to be is to be one and the same. For to be either this or that is to want something. He who is this or that is somebody; but detachment wants altogether nothing. It leaves all things unmolested. 18

While Buddhist emphasis is on the emptiness of all "composite things" (skandha) and is therefore metaphysical, Eckhart here insists on the psychological significance of "pure nothingness" so that God can take hold of the soul without any resistance on the part of the individual. But from the practical point of view the emptying of the soul making it

selfless can never be thoroughly realized unless we have an ontological understanding of the nature of things, that is, the nothingness of creaturely objects. For the created have no reality; all creatures are pure nothing, for "all things were made by him [God] and without him was not anything made" (John, 1:3). Further, "If without God a creature has any being however small, then God is not the cause of all things. Besides, a creature will not be created, for creation is the receiving of being from nothing."} 19 What could this mean? How could any being come from nothing or non-being? Psychology herein inevitably turns to metaphysics. We here encounter the problem of Godhead.

This problem was evidently not touched upon frequently by Eckhart, for he warns his readers repeatedly, saying: "Now listen: I am going to say something I have never said before." Then he proceeds: "When God created the heavens, the earth, and creatures, he did no work; he had nothing to do; he made no effort." He then proceeds to say something about Godhead, but he does not forget to state: "For yet again I say a thing I never said before: God and Godhead are different as earth is from heaven." Though he often fails to make a clear distinction between the two and would use "God" where really "Godhead" is meant, his attempt to make a distinction is noteworthy. With him God is still a something as long as there is any trace of movement or work or of doing something. When we come to the Godhead, we for the first time find that it is the unmoved, a nothing where there is no path (apada) to reach. It is absolute nothingness; therefore it is the ground of being from where all beings come.

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http://www.holytrinitynewrochelle.org/sayings88295.html

"God is not only the Father of all good things but he is the mother of all things as well. He is father, for he is the cause of all things and their creator. He is the mother of all things as well, for when creatures have gotten their being from him he still stays with creatures to keep them in being. If God did not remain with creatures after they had started their own life, they would most speedily fall out of being. Falling from God means falling from being into nothingness. It is not so with other causes they can with safety quit the things they cause when these things have gotten being of their own. When the house exists its builder can depart, for it is not the builder alone that makes the house the materials of it he draws from nature. But God provides the creature with the whole of what it is, with form as well as matter, so he is bound to stay with it, or it will promptly drop out of existence."

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http://www.eckhart.de

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pekne

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nevedno preco linky nefunguju. scan na tej adrese ale je. staci copy&paste adresy do noveho okna