tradition

Tradition is a set of solutions for which we have forgotten the problems. Throw away the solution and you get the problem back. Sometimes the problem has mutated or disappeared. Often it is still there as strong as it ever was.

There is no such thing as passive receiving of Tradition. He who receives, the disciple, is always _ must always be _ the scene of a creation. To receive is to create, to innovate! 'The petrification of acquired knowledge _ the freezing of spiritual things _ allowing itself to be placed like an inert content in the mind and to be handed on, frozen, from one generation to another, is not real transmission_.' Handing on is 'resumption, life, invention and renewal, a mode without which revealed thinking, that is to say, thinking which is authentically thought, is not possible.

Tradition is a foolish man's excuse for not thinking

What emerges from these separate strands of (modern) history is an image of man himself that bears a new, stark, more nearly naked, and more questionable aspect. The contraction of man's horizons amounts to a denudation, a stripping down, of this being who has now to confront himself at the center of all his horizons. The labor of modern culture, whenever it has been authentic, has been a labor of denudation. A return to the sources; "to the things themselves," as Husserl puts it; toward a new truthfulness, the casting away of ready-made presuppositions and empty forms - these are some of the slogans under which this phase in history has presented itself. Naturally enough, much of this stripping down must appear as the work of destruction, as revolutionary or even "negative": a being who has become thoroughly questionable to himself must also find questionable his relation to the total past which in a sense he represents.

_ in these new days and in these new pages a philosophical tradition of the spontaneity of speculation kind has been rekindled on the sacred isle of _ire, regardless of its creative custodian never having been taught how to freely speculate, how to profoundly question, and how to playfully define. Spontaneity of speculation being synonymous with the philosophical-poetic, the philosophical-poetic with the rural philosopher-poet, and by roundelay the rural philosopher-poet thee with the spontaneity of speculation be. And by the way of the rural what may we say? A philosopher-poet of illimitable space we say. Iohannes Scottus _riugena the metaphor of old salutes you; salutes your lyrical ear and your skilful strumming of the rippling harp. (Source: Hearing in the Write, Canto 19, Ivy-muffled)

The emotion of art is impersonal. And the poet cannot reach this impersonality without surrendering himself wholly to the work to be done. And he is not likely to know what is to be done unless he lives in what is not merely the present, but the present moment of the past, unless he is conscious, not of what is dead, but of what is already living.

Some old-fashioned things like fresh air and sunshine are hard to beat. In our mad rush for progress and modern improvements let's be sure we take along with us all the old-fashioned things worth while.

The true rightist is not a man who wants to go back to this or that institution for the sake of a return; he wants first to find out what is eternally true, eternally valid, and then either to restore or reinstall it, regardless of whether it seems obsolete, whether it is ancient, contemporary, or even without precedent, brand new, "ultramodern." Old truths can be rediscovered, entirely new ones found. The Man of the Right does not have a time-bound, but a sovereign mind.

Immorality sanctified by tradition is still immorality.

The advantage of having an artistic tradition is that the younger artist could see an organic link between the real life of one's country and its art work which is a sublimation of that life.

The would-be students wish to transcend books.But, ask yourselves: if someone says that books do not contain wisdom, and yet he writes books; books do not contain Sufism, and yet he continues to publish books on Sufism, what is really happening? It really is your duty, and not mine, to ask and to find the answer to that question, if you are interested enough.

Generosity is also marked by doing what one says one will do.

The people of the world have a fixed destiny. But the spiritually developed receive what is __ot_ in their destiny.

Sufism is experiential

Simply to render oneself able to understand what other Christian thinkers have themselves come to understand and to more or less felicitously communicate requires that one's mind not be a blank slate but already properly formed, disciplined, and exercised.

Old Ways May Not Give You UpAn elderly man in a Lobi village once renounced the spirits in favor of Islam by discarding the very beliefs in spirits and mystical inanimate objects that have held our societies together for more three centuries. He threw his fetishes in a nearby lake. Sadly he turned and walked away from the lake and the traditions. As the elder walked away, the fetishes leaped out of the lake onto his back again to reclaim him.__ometimes the old ways will not give you up__Chief__obi Tribe

Thus there is an ancient Christian tradition, from Augustine to John Paul II, which has believed and argued that sexual difference is significant. With varying degrees of explicitness, the greatest theologians in the Christian West have been relatively cohesive on the point that sexual difference, which enables biological procreation and which humans share with animals, has more than physical and animal significance. To synthesize, based on the material we have examined in this book, I propose the following theological significance for sexual difference: The same God whom we know in Christ has, in his goodness, created us as male and female. To be male or female, then, is to be blessed, for it is to be something that is good. To be this sexually differentiated creature is to be something that will be redeemed, and redeemed as it was made and not as some other creature; in other words, sexual difference is not something human beings should attempt to ignore or deplore. Sexual difference is something humans should embrace and welcome, for to do that is to honor creation and anticipate redemption. Such a way of life, to which Christ calls all human beings, means to love the neighbor and enable the neighbor to be what he or she is meant to be in the sexual sphere.

On the street below, the weather is calm. But up here, high winds threaten to topple the workers. A sudden gust can knock them from their footing with its sheer force or send a fatal vibration through the beams on which they stand. And yet the men joke, laugh, stroll across the foot-wide beams as though they are on solid ground. To the people on the sidewalk, tiny as ants below, the skywalkers appear entirely unafraid. A hundred years ago, their grandfathers and great-grandfathers built the skyscrapers and bridges that surround them.