Tuhan,aku ingin tahu:
Mengapa Kau ijinkan hal-hal yang tidak adil terjadi di dunia iήi?
Mengapa aku harus memberikan pipi yang kanan jika ditampar pipi yang kiri..?
Mengapa aku harus mencintai musuhku..?
Mengapa sepertinya aku harus selalu mengalah walau dirugikan..?
Mengapa aku harus bersabar atas banyak hal yang tidak menyenangkan..?
Mengapa Kau izinkan aku kehilangan, dan gagal, namun aku harus tetap bersyukur..?
Tolong Tuhan.. jawab aku biar aku mengerti, karena aku merasa sangat lelah..menanggung semua ini...
aku merasa beban hidupku terlalu berat tuk kujalani Tuhan .
▬Balasan dari Surga▬
AnakKu terkasih.. tidakkah kau sadari bahwa mataKu selalu tertuju padamu..?
Aku tahu saat kau diperlakukan tidak adil..
Aku melihat saat air matamu mengalir menahan perasaan jengkel yang tak terucapkan..
Aku bahkan ikut merasakan kepedihan hatimu saat kau dikecewakan..
Tapi tahukah kau bahwa Aku mengasihimu saat Aku melihat kau memaafkan orang lain yang menyakitimu, dan bukannya membalas perbuatan mereka..
Dan melihatmu bersabar atas sikap jahat yang mereka tujukan padamu membuatKu semakin mengasihimu..
Aku ijinkan semua itu terjadi supaya kamu semakin hari makin di murnikan dan sempurna menyerupai Aku..
Dan pada saatnya Aku akan menggantikan semuanya, dan memberkatimu sesuai kemuliaan yang Kunyatakan...
Aku akan membukakan bagimu pintu-pintu berkat di mana tak ada seorangpun bisa menutupnya..
Dan Aku akan memberikan padamu kesempatan-kesempatan emas di mana tak seorangpun bisa mengambilnya..
Dan Aku telah melihat betapa jahatnya perbuatan mereka, biarkanlah karena pembalasan adalah hakKu..
Jadi, anakKu janganlah kau berpikir bahwa Aku mengabaikanmu, karena sesungguhnya AKU senantiasa menyertaimu...
sebab engkau berharga di mataKU dan tak ada sehelai rambutpun jatuh tanpa seizinKU..
Kamis, 08 November 2012
Jumat, 26 Oktober 2012
Far or Near
A popular song from years ago titled “From a Distance” envisions a world of harmony and peace. It says, “God is watching us from a distance.”
But my God is watching us, but not from a distance. He is present, in the room with you & me right in front of you & me gazing at you & me with unbounded love in His eyes.
But my God is watching us, but not from a distance. He is present, in the room with you & me right in front of you & me gazing at you & me with unbounded love in His eyes.
Minggu, 14 Oktober 2012
God Knows About Your Stress
God knows everything that gets you stressed. For instance, many of us today are concerned about the economy, and so we have financial fears.
And then we act as if God is unaware of our bills? "Don't you see, God? I'm going under! I'm not going to make it!" We're trying to stretch and make ends meet. We get uptight, upset, and we worry. But worry is the result of not realizing the omniscience of God.
When we think that God doesn't know what's going on in our lives, we think we have to take matters into our own hands. In effect, we're saying, "I'll be God." Worrying is taking responsibility for things God never intended you to have.
The truth is God is aware of all your needs. He's aware of every single need you have: financial needs, spiritual needs, sexual needs, social needs, and emotional needs. In fact, the Bible says God knows what you need before you ask. Prayer is never giving information to God. He already knows what's going on in your life.
What's the use of praying, then? God's waiting for you to ask Him for help. The Bible says, "You have not because you ask not."
Rabu, 10 Oktober 2012
HERACLITUS - Panta Rei
Heraclitus (fl. c.500 BC) was born in Ephesus, the second great Ionian city. He was a man of strong and independent philosophical spirit. Heraclitus wrote a single book, with the title On Nature, perhaps divided in three sections: cosmology, politics and theology. He dedicated and placed his book in the temple of Artemis.
The Obscure Philosopher
Heraclitus is characterized as the obscure philosopher, due to the insignificance of his language and the enigmatic aphorisms of his writings. It is noteworthy that his book was purposely written rather obscurely so that only those of rank and influence should have access to it, and it should not be easily despised by the populace. For this reason, when Socrates read his book said: the concepts I understand are great, but I believe that the concepts I cant understand are great too. However, the reader needs to be an excellent swimmer like those from Dilos, so not to be drown from his book.
Fire and Logos
Like the Milesian philosophers, Heraclitus focused on the material origins of the world. Moreover, he inspired the internal hidden rhythm of nature which moves and regulates things, namely, the logos. Heraclitus accepted only one material source of natural substances, fire (pyr). Fire is the manifestation of logos which creates an infinite and uncorrupted world, without beginning or end in time. In turn fire changes or transforms to water and earth.
Eternal Change
Heraclitus is the philosopher of the eternal change. His well known statement is that ‘everything flows’. He expresses this notion of eternal change and mobility in terms of the continuous flow of the river which always renews itself. Heraclitus’ view of cosmos is that of continuous conflict between species. He converts this world into various shapes as a harmony of the opposites. The composition of opposites sustains everything in nature. Good and evil, just and unjust are simply opposite sides of the same single thing.
Fragments
Logos, knowledge and perception
1(1) Of the logos, which is as I describe it, people always prove to be uncomprehending both before they have heard it and once they have heard it. For, although all things happen according to the logos, people are like those of no experience, even when they do experience such words and deeds as I explain when I distinguish each thing according to its phusis (nature / constitution) and declare how it is; but others fail to notice what they do after they wake up just as they forget what they do when asleep.
2(50) Listening not to me but to the logos it is wise to agree that one is all /all is one.
3(89) For those who are awake there is one common universe.
4(41) There is one wisdom, to understand how reason steers everything through everything.
5(32) The one and only wise does and does not consent to be called by the name of Zeus.
6(113) Thinking is common to all.
7(116) All humans are able to know themselves and be prudentphronein)
8(108) Of all those whose logoi I have heard, no one reaches this conclusion - that the wise is separate from all things.
9(78) Human nature (ethos) has no understanding but the divine has.
10(79) A man is said to be a child compared with daimon, as is a child compared to a man.
11(2) One must follow what is common; but although the logos is common most people live as if they had a private understanding of their own.
12(34) Not understanding after hearing they are like the deaf; the saying is evidence for them 'absent when present'.
13(101a) Eyes are more accurate witnesses than ears.
14(107) Eyes and ears are bad witnesses for those who have souls that do not understand the language.
15(17) Many who come across such things do not think about them, and even when they have learnt about them they do not understand, but to themselves they seem to.
16(72) Logos: though people associate with it most closely they are separated from it, and what they come across every day seems to them strange.
17(19) They do not know how to listen or speak.
18(73) We must not speak and act like people asleep.
19(95) It is better to hide ignorance.
20(35) Men who love wisdom (philosophoi) must be enquirers (histores) of very many things.
21(47) Let's not make random guesses about the greatest matters.
22(22) Those who look for gold dig up much earth and find little.
23(114) Those who speak with sense must rely on what is common to all, as a city must rely on its law, and with much greater reliance; for all the human laws are nourished by one divine law; for it has as much power as it wishes and is sufficient for all and is still not exhausted.
24(44) The people should fight to defend nomos as their city wall.
25(33) It is also law to obey the ruling of one man.
26(49) One man is as ten thousand, if he is the best.
27(39) In Priene Bias son of Teutamos was born, whose logos was more than the rest.
28(18) If you have no hope you will not find the unhoped-for, since it is undiscoverable and no path leads there.
29(55) All that is seen and heard and learnt I honour above all.
______________________________________________________
Strife, harmony and opposites
30(80) One must know that war is common and justice is strife, and that all things happen by strife and necessity.
31(53) War is father of all and king of all: some he shows as gods, others as men; some he makes slaves, others free.
32(54) Unseen harmonia is stronger / better than seen.
33(10) combinations: wholes and not wholes, being like and being different, in tune and out of tune, and from all things one, and from one all things.
34(8) Opposites come together and from what is different arises the fairest harmony.
35(9). Donkeys would choose rubbish rather than gold.
36(13) Pigs enjoy mud rather than clean water. cf. 37 from Columella: pigs wash in mud, birds in dust or ashes.
37(61) Sea water is most clean/pure and most polluted; for fish it is drinkable, for humans undrinkable and destructive.
38(11) Every animal is driven to pasture with a blow.
39(59) The path of letters is straight and crooked. (?or the screw)
40(60) Way up, way down: one and the same.
41(48) For the bow the name is life, but its work is death.
42(111) Disease makes health pleasant and good, as does hunger satiety and weariness rest.
43(7) If all that there is turned to smoke, the nose would distinguish them.
44(97) Dogs bark at those they do not recognise.
45(126) Cold things warm, warm cools, wet dried, parched is moistened.
46(96) Corpses should be thrown out ahead of dung.
47(102) To god all things are beautiful and good and just, but people have supposed some to be unjust, others just.
48(67) God: day night; winter summer; war peace; satiety hunger; but he changes like, which, when mingled with the smoke of incense, is named according to each one's sensation.
49(51) They do not understand that what conflicts with itself agrees with itself: there is a harmonia of opposite tensions, as in the bow and lyre.
50(125) The barley-drink separates if it is not stirred.
51(84a) Changing it rests.
52(123). Nature tends to / loves to hide.
53(23) They would not know the name of Dike if these (the opposites) did not exist.
54(52) Time is a child playing draughts; the kingship is a child's.
Life and Work
Heraclitus (fl. c.500 BC) was born in Ephesus, the second great Ionian city. He was a man of strong and independent philosophical spirit. Heraclitus wrote a single book, with the title On Nature, perhaps divided in three sections: cosmology, politics and theology. He dedicated and placed his book in the temple of Artemis.
The Obscure Philosopher
Heraclitus is characterized as the obscure philosopher, due to the insignificance of his language and the enigmatic aphorisms of his writings. It is noteworthy that his book was purposely written rather obscurely so that only those of rank and influence should have access to it, and it should not be easily despised by the populace. For this reason, when Socrates read his book said: the concepts I understand are great, but I believe that the concepts I cant understand are great too. However, the reader needs to be an excellent swimmer like those from Dilos, so not to be drown from his book.
Fire and Logos
Like the Milesian philosophers, Heraclitus focused on the material origins of the world. Moreover, he inspired the internal hidden rhythm of nature which moves and regulates things, namely, the logos. Heraclitus accepted only one material source of natural substances, fire (pyr). Fire is the manifestation of logos which creates an infinite and uncorrupted world, without beginning or end in time. In turn fire changes or transforms to water and earth.
Eternal Change
Heraclitus is the philosopher of the eternal change. His well known statement is that ‘everything flows’. He expresses this notion of eternal change and mobility in terms of the continuous flow of the river which always renews itself. Heraclitus’ view of cosmos is that of continuous conflict between species. He converts this world into various shapes as a harmony of the opposites. The composition of opposites sustains everything in nature. Good and evil, just and unjust are simply opposite sides of the same single thing.
Fragments
Logos, knowledge and perception
1(1) Of the logos, which is as I describe it, people always prove to be uncomprehending both before they have heard it and once they have heard it. For, although all things happen according to the logos, people are like those of no experience, even when they do experience such words and deeds as I explain when I distinguish each thing according to its phusis (nature / constitution) and declare how it is; but others fail to notice what they do after they wake up just as they forget what they do when asleep.
2(50) Listening not to me but to the logos it is wise to agree that one is all /all is one.
3(89) For those who are awake there is one common universe.
4(41) There is one wisdom, to understand how reason steers everything through everything.
5(32) The one and only wise does and does not consent to be called by the name of Zeus.
6(113) Thinking is common to all.
7(116) All humans are able to know themselves and be prudentphronein)
8(108) Of all those whose logoi I have heard, no one reaches this conclusion - that the wise is separate from all things.
9(78) Human nature (ethos) has no understanding but the divine has.
10(79) A man is said to be a child compared with daimon, as is a child compared to a man.
11(2) One must follow what is common; but although the logos is common most people live as if they had a private understanding of their own.
12(34) Not understanding after hearing they are like the deaf; the saying is evidence for them 'absent when present'.
13(101a) Eyes are more accurate witnesses than ears.
14(107) Eyes and ears are bad witnesses for those who have souls that do not understand the language.
15(17) Many who come across such things do not think about them, and even when they have learnt about them they do not understand, but to themselves they seem to.
16(72) Logos: though people associate with it most closely they are separated from it, and what they come across every day seems to them strange.
17(19) They do not know how to listen or speak.
18(73) We must not speak and act like people asleep.
19(95) It is better to hide ignorance.
20(35) Men who love wisdom (philosophoi) must be enquirers (histores) of very many things.
21(47) Let's not make random guesses about the greatest matters.
22(22) Those who look for gold dig up much earth and find little.
23(114) Those who speak with sense must rely on what is common to all, as a city must rely on its law, and with much greater reliance; for all the human laws are nourished by one divine law; for it has as much power as it wishes and is sufficient for all and is still not exhausted.
24(44) The people should fight to defend nomos as their city wall.
25(33) It is also law to obey the ruling of one man.
26(49) One man is as ten thousand, if he is the best.
27(39) In Priene Bias son of Teutamos was born, whose logos was more than the rest.
28(18) If you have no hope you will not find the unhoped-for, since it is undiscoverable and no path leads there.
29(55) All that is seen and heard and learnt I honour above all.
______________________________________________________
Strife, harmony and opposites
30(80) One must know that war is common and justice is strife, and that all things happen by strife and necessity.
31(53) War is father of all and king of all: some he shows as gods, others as men; some he makes slaves, others free.
32(54) Unseen harmonia is stronger / better than seen.
33(10) combinations: wholes and not wholes, being like and being different, in tune and out of tune, and from all things one, and from one all things.
34(8) Opposites come together and from what is different arises the fairest harmony.
35(9). Donkeys would choose rubbish rather than gold.
36(13) Pigs enjoy mud rather than clean water. cf. 37 from Columella: pigs wash in mud, birds in dust or ashes.
37(61) Sea water is most clean/pure and most polluted; for fish it is drinkable, for humans undrinkable and destructive.
38(11) Every animal is driven to pasture with a blow.
39(59) The path of letters is straight and crooked. (?or the screw)
40(60) Way up, way down: one and the same.
41(48) For the bow the name is life, but its work is death.
42(111) Disease makes health pleasant and good, as does hunger satiety and weariness rest.
43(7) If all that there is turned to smoke, the nose would distinguish them.
44(97) Dogs bark at those they do not recognise.
45(126) Cold things warm, warm cools, wet dried, parched is moistened.
46(96) Corpses should be thrown out ahead of dung.
47(102) To god all things are beautiful and good and just, but people have supposed some to be unjust, others just.
48(67) God: day night; winter summer; war peace; satiety hunger; but he changes like, which, when mingled with the smoke of incense, is named according to each one's sensation.
49(51) They do not understand that what conflicts with itself agrees with itself: there is a harmonia of opposite tensions, as in the bow and lyre.
50(125) The barley-drink separates if it is not stirred.
51(84a) Changing it rests.
52(123). Nature tends to / loves to hide.
53(23) They would not know the name of Dike if these (the opposites) did not exist.
54(52) Time is a child playing draughts; the kingship is a child's.
_________________________________________________
Fire, flux and cosmology
55(91) It is not possible to step twice into the same river.
56(12) Over those who step into the same river ever different waters flow. (Cf. 49a)
57(30) This order, the same for all, no one of gods or men has made, but it always was and is and will be an everliving fire, kindling and being extinguished according to fixed measures.
58(64) Thunderbolt steers all things.
59(66) Fire, having caught up with them, will judge and constrain all things.
60(94) Sun will not overstep his measures, otherwise the Erinyes, ministers of justice, will find him out.
61(3) breadth of a man's foot
62(6) The sun is new every day
63(99) If there were no sun, as far as depended on the other stars it would be night.
64(100) governs the hours/seasons which bring all things.
65(16) How could one hide from that which never sets.
66(120) The limits of morning and evening are the Bear and opposite the Bear the boundary of Zeus aetherios.
67(90) All things are an equal exchange for fire and fire for all things, as goods are for gold and gold for goods.
68(31) The changes of fire: first sea, and of sea half earth and half pr.. earth is poured out as sea and is measured in the same proportion as it was before it became earth.
69(124) The fairest cosmos is as a rubbish heap piled up haphazardly.
___________________________________
Psychology and ethics, life and death
70(45) You could not in your going find the limits of soul though you travelled the whole way - so deep is its logos.
71(101) I searched myself.
72(115). There is logos of soul which increases itself.
73(118) Dry soul is wisest and best.
74(119) A person's character is his destiny (daimon).
75(112) The greatest virtue is to be prudent, and wisdom is to speak the truth and with understanding to act according to nature.
76(110) It is not better for people to get what they want.
77(98) Souls have the sense of smell in Hades.
78(36) For souls it is death to become water, for water death to become earth; from earth arises water, and from water soul.
79(77) It is delight or death for souls to become wet ... we live their death and they our death.
80(84b) It is weariness to labour and subject to rule.
81(85) It is hard to fight against impulse; whatever it wants it buys at the expense of soul.
82(117) When a man is drunk he is led stumbling along by a boy, having his soul wet.
83(24) Gods and men honour the war-dead.
84(29) The best choose one thing above all: everlasting fame among men; but most gorge themselves like cattle.
85(25) Greater fates are allotted greater destinies.
86(27) When men have died there awaits them what they neither expected nor imagined.
87(63) When he (?god) is there rise up and become watchful guardians of the living and the dead.
88(20) Having come to birth they want to live and have their fates, and they leave children behind to become their fates.
89(21) Death is what we see when awake, and what we see asleep is sleep.
90(47) As the same thing there exist in us living and dead, waking and sleeping, young and old; for these change round and are those, and those change round and are these.
91(26) A man in the night kindles/touches a light for himself because his sight is put out; when alive, while he sleeps, he touches the dead, and while he is awake he touches the sleeping.
92(75) People asleep are workers, taking part in the work of the cosmos.
93(62) Immortals are mortal, mortals immortal, living the death of those, and dying the life of these.
94(88) It is the same in: being alive and dead, awake and asleep and young and old; for these after changing are those and those again after changing are these.
_______________________________
Counterfeit learning and religion
95(4) Polymathia does not teach one to have nous, else it would have taught Hesiod and Pythagoras, and also Xenophanes and Hecataeus. (cf. 121 on Hermodorus, 125a on the Ephesians and 129 (dub.) on Pythagoras.
96(57) Hesiod is the teacher of very many, whom they know understands very much, he who did not recognise day and night , for they are one. (cf. 106).
97(42) Homer deserves to be thrown out of the contests and given a beating, and Archilochus as well.
98(56) Humans are tricked in the understanding of what they see, just like Homer, who was wiser than al the Greeks. For children killing lice tricked him saying: 'what we saw and seized we left behind, but what we did not see or seize, this we took with us'.
99(43) hubris should be put out more firmly than a fire.
100(5) They make themselves clean/pure by washing with another's blood, as if you could clean off mud by stepping into mud. But a man would be thought mad if anyone were to see him behaving in this way. And they pray to their statues like someone talking to a house, not knowing the nature of gods and heroes.
101(14) Night-prowlers, magicians, bacchants, maenads, mystics; the rites men practise in the mysteries are unholy.
102(58) Doctors do nothing that deserves taking payment when they cut and burn, doing the same (in the cure and the illness).
103(15) If it were not in honour of Dionysus that they walk in procession and sing a hymn to the phallus they would be acting most shamelessly. Hades and Dionysus are one, for whom they rave in frenzy.
104(92) The Sibyl with raving mouth making utterances that lack humour, elegance and incense through the god.
105(93) The lord whose oracle is at Delphi neither speaks nor conceals but gives a sign.
106(28) The one who appears most wise understands appearances and stays by them. Dikhowever will seize hold of the architects of lies and perjurers.
107(87) A foolish person gets excited at every logos.
108(46) Vanity - the sacred disease (epilepsy).
Translation M. R. Wright - note: numbers in parentheses refer to the standard Diels/Kranz order
The Obscure Philosopher
Heraclitus is characterized as the obscure philosopher, due to the insignificance of his language and the enigmatic aphorisms of his writings. It is noteworthy that his book was purposely written rather obscurely so that only those of rank and influence should have access to it, and it should not be easily despised by the populace. For this reason, when Socrates read his book said: the concepts I understand are great, but I believe that the concepts I cant understand are great too. However, the reader needs to be an excellent swimmer like those from Dilos, so not to be drown from his book.
Fire and Logos
Like the Milesian philosophers, Heraclitus focused on the material origins of the world. Moreover, he inspired the internal hidden rhythm of nature which moves and regulates things, namely, the logos. Heraclitus accepted only one material source of natural substances, fire (pyr). Fire is the manifestation of logos which creates an infinite and uncorrupted world, without beginning or end in time. In turn fire changes or transforms to water and earth.
Eternal Change
Heraclitus is the philosopher of the eternal change. His well known statement is that ‘everything flows’. He expresses this notion of eternal change and mobility in terms of the continuous flow of the river which always renews itself. Heraclitus’ view of cosmos is that of continuous conflict between species. He converts this world into various shapes as a harmony of the opposites. The composition of opposites sustains everything in nature. Good and evil, just and unjust are simply opposite sides of the same single thing.
Fragments
Logos, knowledge and perception
1(1) Of the logos, which is as I describe it, people always prove to be uncomprehending both before they have heard it and once they have heard it. For, although all things happen according to the logos, people are like those of no experience, even when they do experience such words and deeds as I explain when I distinguish each thing according to its phusis (nature / constitution) and declare how it is; but others fail to notice what they do after they wake up just as they forget what they do when asleep.
2(50) Listening not to me but to the logos it is wise to agree that one is all /all is one.
3(89) For those who are awake there is one common universe.
4(41) There is one wisdom, to understand how reason steers everything through everything.
5(32) The one and only wise does and does not consent to be called by the name of Zeus.
6(113) Thinking is common to all.
7(116) All humans are able to know themselves and be prudentphronein)
8(108) Of all those whose logoi I have heard, no one reaches this conclusion - that the wise is separate from all things.
9(78) Human nature (ethos) has no understanding but the divine has.
10(79) A man is said to be a child compared with daimon, as is a child compared to a man.
11(2) One must follow what is common; but although the logos is common most people live as if they had a private understanding of their own.
12(34) Not understanding after hearing they are like the deaf; the saying is evidence for them 'absent when present'.
13(101a) Eyes are more accurate witnesses than ears.
14(107) Eyes and ears are bad witnesses for those who have souls that do not understand the language.
15(17) Many who come across such things do not think about them, and even when they have learnt about them they do not understand, but to themselves they seem to.
16(72) Logos: though people associate with it most closely they are separated from it, and what they come across every day seems to them strange.
17(19) They do not know how to listen or speak.
18(73) We must not speak and act like people asleep.
19(95) It is better to hide ignorance.
20(35) Men who love wisdom (philosophoi) must be enquirers (histores) of very many things.
21(47) Let's not make random guesses about the greatest matters.
22(22) Those who look for gold dig up much earth and find little.
23(114) Those who speak with sense must rely on what is common to all, as a city must rely on its law, and with much greater reliance; for all the human laws are nourished by one divine law; for it has as much power as it wishes and is sufficient for all and is still not exhausted.
24(44) The people should fight to defend nomos as their city wall.
25(33) It is also law to obey the ruling of one man.
26(49) One man is as ten thousand, if he is the best.
27(39) In Priene Bias son of Teutamos was born, whose logos was more than the rest.
28(18) If you have no hope you will not find the unhoped-for, since it is undiscoverable and no path leads there.
29(55) All that is seen and heard and learnt I honour above all.
______________________________________________________
Strife, harmony and opposites
30(80) One must know that war is common and justice is strife, and that all things happen by strife and necessity.
31(53) War is father of all and king of all: some he shows as gods, others as men; some he makes slaves, others free.
32(54) Unseen harmonia is stronger / better than seen.
33(10) combinations: wholes and not wholes, being like and being different, in tune and out of tune, and from all things one, and from one all things.
34(8) Opposites come together and from what is different arises the fairest harmony.
35(9). Donkeys would choose rubbish rather than gold.
36(13) Pigs enjoy mud rather than clean water. cf. 37 from Columella: pigs wash in mud, birds in dust or ashes.
37(61) Sea water is most clean/pure and most polluted; for fish it is drinkable, for humans undrinkable and destructive.
38(11) Every animal is driven to pasture with a blow.
39(59) The path of letters is straight and crooked. (?or the screw)
40(60) Way up, way down: one and the same.
41(48) For the bow the name is life, but its work is death.
42(111) Disease makes health pleasant and good, as does hunger satiety and weariness rest.
43(7) If all that there is turned to smoke, the nose would distinguish them.
44(97) Dogs bark at those they do not recognise.
45(126) Cold things warm, warm cools, wet dried, parched is moistened.
46(96) Corpses should be thrown out ahead of dung.
47(102) To god all things are beautiful and good and just, but people have supposed some to be unjust, others just.
48(67) God: day night; winter summer; war peace; satiety hunger; but he changes like
49(51) They do not understand that what conflicts with itself agrees with itself: there is a harmonia of opposite tensions, as in the bow and lyre.
50(125) The barley-drink separates if it is not stirred.
51(84a) Changing it rests.
52(123). Nature tends to / loves to hide.
53(23) They would not know the name of Dike if these (the opposites) did not exist.
54(52) Time is a child playing draughts; the kingship is a child's.
Life and Work
Heraclitus (fl. c.500 BC) was born in Ephesus, the second great Ionian city. He was a man of strong and independent philosophical spirit. Heraclitus wrote a single book, with the title On Nature, perhaps divided in three sections: cosmology, politics and theology. He dedicated and placed his book in the temple of Artemis.
The Obscure Philosopher
Heraclitus is characterized as the obscure philosopher, due to the insignificance of his language and the enigmatic aphorisms of his writings. It is noteworthy that his book was purposely written rather obscurely so that only those of rank and influence should have access to it, and it should not be easily despised by the populace. For this reason, when Socrates read his book said: the concepts I understand are great, but I believe that the concepts I cant understand are great too. However, the reader needs to be an excellent swimmer like those from Dilos, so not to be drown from his book.
Fire and Logos
Like the Milesian philosophers, Heraclitus focused on the material origins of the world. Moreover, he inspired the internal hidden rhythm of nature which moves and regulates things, namely, the logos. Heraclitus accepted only one material source of natural substances, fire (pyr). Fire is the manifestation of logos which creates an infinite and uncorrupted world, without beginning or end in time. In turn fire changes or transforms to water and earth.
Eternal Change
Heraclitus is the philosopher of the eternal change. His well known statement is that ‘everything flows’. He expresses this notion of eternal change and mobility in terms of the continuous flow of the river which always renews itself. Heraclitus’ view of cosmos is that of continuous conflict between species. He converts this world into various shapes as a harmony of the opposites. The composition of opposites sustains everything in nature. Good and evil, just and unjust are simply opposite sides of the same single thing.
Fragments
Logos, knowledge and perception
1(1) Of the logos, which is as I describe it, people always prove to be uncomprehending both before they have heard it and once they have heard it. For, although all things happen according to the logos, people are like those of no experience, even when they do experience such words and deeds as I explain when I distinguish each thing according to its phusis (nature / constitution) and declare how it is; but others fail to notice what they do after they wake up just as they forget what they do when asleep.
2(50) Listening not to me but to the logos it is wise to agree that one is all /all is one.
3(89) For those who are awake there is one common universe.
4(41) There is one wisdom, to understand how reason steers everything through everything.
5(32) The one and only wise does and does not consent to be called by the name of Zeus.
6(113) Thinking is common to all.
7(116) All humans are able to know themselves and be prudentphronein)
8(108) Of all those whose logoi I have heard, no one reaches this conclusion - that the wise is separate from all things.
9(78) Human nature (ethos) has no understanding but the divine has.
10(79) A man is said to be a child compared with daimon, as is a child compared to a man.
11(2) One must follow what is common; but although the logos is common most people live as if they had a private understanding of their own.
12(34) Not understanding after hearing they are like the deaf; the saying is evidence for them 'absent when present'.
13(101a) Eyes are more accurate witnesses than ears.
14(107) Eyes and ears are bad witnesses for those who have souls that do not understand the language.
15(17) Many who come across such things do not think about them, and even when they have learnt about them they do not understand, but to themselves they seem to.
16(72) Logos: though people associate with it most closely they are separated from it, and what they come across every day seems to them strange.
17(19) They do not know how to listen or speak.
18(73) We must not speak and act like people asleep.
19(95) It is better to hide ignorance.
20(35) Men who love wisdom (philosophoi) must be enquirers (histores) of very many things.
21(47) Let's not make random guesses about the greatest matters.
22(22) Those who look for gold dig up much earth and find little.
23(114) Those who speak with sense must rely on what is common to all, as a city must rely on its law, and with much greater reliance; for all the human laws are nourished by one divine law; for it has as much power as it wishes and is sufficient for all and is still not exhausted.
24(44) The people should fight to defend nomos as their city wall.
25(33) It is also law to obey the ruling of one man.
26(49) One man is as ten thousand, if he is the best.
27(39) In Priene Bias son of Teutamos was born, whose logos was more than the rest.
28(18) If you have no hope you will not find the unhoped-for, since it is undiscoverable and no path leads there.
29(55) All that is seen and heard and learnt I honour above all.
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Strife, harmony and opposites
30(80) One must know that war is common and justice is strife, and that all things happen by strife and necessity.
31(53) War is father of all and king of all: some he shows as gods, others as men; some he makes slaves, others free.
32(54) Unseen harmonia is stronger / better than seen.
33(10) combinations: wholes and not wholes, being like and being different, in tune and out of tune, and from all things one, and from one all things.
34(8) Opposites come together and from what is different arises the fairest harmony.
35(9). Donkeys would choose rubbish rather than gold.
36(13) Pigs enjoy mud rather than clean water. cf. 37 from Columella: pigs wash in mud, birds in dust or ashes.
37(61) Sea water is most clean/pure and most polluted; for fish it is drinkable, for humans undrinkable and destructive.
38(11) Every animal is driven to pasture with a blow.
39(59) The path of letters is straight and crooked. (?or the screw)
40(60) Way up, way down: one and the same.
41(48) For the bow the name is life, but its work is death.
42(111) Disease makes health pleasant and good, as does hunger satiety and weariness rest.
43(7) If all that there is turned to smoke, the nose would distinguish them.
44(97) Dogs bark at those they do not recognise.
45(126) Cold things warm, warm cools, wet dried, parched is moistened.
46(96) Corpses should be thrown out ahead of dung.
47(102) To god all things are beautiful and good and just, but people have supposed some to be unjust, others just.
48(67) God: day night; winter summer; war peace; satiety hunger; but he changes like
49(51) They do not understand that what conflicts with itself agrees with itself: there is a harmonia of opposite tensions, as in the bow and lyre.
50(125) The barley-drink separates if it is not stirred.
51(84a) Changing it rests.
52(123). Nature tends to / loves to hide.
53(23) They would not know the name of Dike if these (the opposites) did not exist.
54(52) Time is a child playing draughts; the kingship is a child's.
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Fire, flux and cosmology
55(91) It is not possible to step twice into the same river.
56(12) Over those who step into the same river ever different waters flow. (Cf. 49a)
57(30) This order, the same for all, no one of gods or men has made, but it always was and is and will be an everliving fire, kindling and being extinguished according to fixed measures.
58(64) Thunderbolt steers all things.
59(66) Fire, having caught up with them, will judge and constrain all things.
60(94) Sun will not overstep his measures, otherwise the Erinyes, ministers of justice, will find him out.
61(3)
62(6) The sun is new every day
63(99) If there were no sun, as far as depended on the other stars it would be night.
64(100)
65(16) How could one hide from that which never sets.
66(120) The limits of morning and evening are the Bear and opposite the Bear the boundary of Zeus aetherios.
67(90) All things are an equal exchange for fire and fire for all things, as goods are for gold and gold for goods.
68(31) The changes of fire: first sea, and of sea half earth and half pr.. earth is poured out as sea and is measured in the same proportion as it was before it became earth.
69(124) The fairest cosmos is as a rubbish heap piled up haphazardly.
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Psychology and ethics, life and death
70(45) You could not in your going find the limits of soul though you travelled the whole way - so deep is its logos.
71(101) I searched myself.
72(115). There is logos of soul which increases itself.
73(118) Dry soul is wisest and best.
74(119) A person's character is his destiny (daimon).
75(112) The greatest virtue is to be prudent, and wisdom is to speak the truth and with understanding to act according to nature.
76(110) It is not better for people to get what they want.
77(98) Souls have the sense of smell in Hades.
78(36) For souls it is death to become water, for water death to become earth; from earth arises water, and from water soul.
79(77) It is delight or death for souls to become wet ... we live their death and they our death.
80(84b) It is weariness to labour and subject to rule.
81(85) It is hard to fight against impulse; whatever it wants it buys at the expense of soul.
82(117) When a man is drunk he is led stumbling along by a boy, having his soul wet.
83(24) Gods and men honour the war-dead.
84(29) The best choose one thing above all: everlasting fame among men; but most gorge themselves like cattle.
85(25) Greater fates are allotted greater destinies.
86(27) When men have died there awaits them what they neither expected nor imagined.
87(63) When he (?god) is there
88(20) Having come to birth they want to live and have their fates, and they leave children behind to become their fates.
89(21) Death is what we see when awake, and what we see asleep is sleep.
90(47) As the same thing there exist in us living and dead, waking and sleeping, young and old; for these change round and are those, and those change round and are these.
91(26) A man in the night kindles/touches a light for himself because his sight is put out; when alive, while he sleeps, he touches the dead, and while he is awake he touches the sleeping.
92(75) People asleep are workers, taking part in the work of the cosmos.
93(62) Immortals are mortal, mortals immortal, living the death of those, and dying the life of these.
94(88) It is the same in
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Counterfeit learning and religion
95(4) Polymathia does not teach one to have nous, else it would have taught Hesiod and Pythagoras, and also Xenophanes and Hecataeus. (cf. 121 on Hermodorus, 125a on the Ephesians and 129 (dub.) on Pythagoras.
96(57) Hesiod is the teacher of very many, whom they know understands very much, he who did not recognise day and night , for they are one. (cf. 106).
97(42) Homer deserves to be thrown out of the contests and given a beating, and Archilochus as well.
98(56) Humans are tricked in the understanding of what they see, just like Homer, who was wiser than al the Greeks. For children killing lice tricked him saying: 'what we saw and seized we left behind, but what we did not see or seize, this we took with us'.
99(43) hubris should be put out more firmly than a fire.
100(5) They make themselves clean/pure by washing with another's blood, as if you could clean off mud by stepping into mud. But a man would be thought mad if anyone were to see him behaving in this way. And they pray to their statues like someone talking to a house, not knowing the nature of gods and heroes.
101(14) Night-prowlers, magicians, bacchants, maenads, mystics; the rites men practise in the
102(58) Doctors do nothing that deserves taking payment when they cut and burn, doing the same (in the cure and the illness).
103(15) If it were not in honour of Dionysus that they walk in procession and sing a hymn to the phallus they would be acting most shamelessly. Hades and Dionysus are one, for whom they rave in frenzy.
104(92) The Sibyl with raving mouth making utterances that lack humour, elegance and incense through the god.
105(93) The lord whose oracle is at Delphi neither speaks nor conceals but gives a sign.
106(28) The one who appears most wise understands appearances and stays by them. Dikhowever will seize hold of the architects of lies and perjurers.
107(87) A foolish person gets excited at every logos.
108(46) Vanity - the sacred disease (epilepsy).
Translation M. R. Wright - note: numbers in parentheses refer to the standard Diels/Kranz order
PANTA REI
Apa arti dari panta rei?
Sebetulnya, saya baru mendengar dan tahu arti kata ini dari sebuah buku berjudul”Menang dan Kalah” karya S. Takdir Alisjahbana. Panta Rei adalah sebuah filosofi dari Heraclitus yang artinya kurang lebih; Semuanya Mengalir.
Kemarin, saya merasa sangat bahagia karena baru memperoleh apa yang selama ini saya inginkan. Saat itu, rasa percaya diri saya mencapai klimaks, mungkin. Mengetahui bahwa akhirnya saya bisa memenuhi rasa ego saya yang kesempatannya jarang sekali datang.
Hari ini, jujur, saya merasakan apa yang dimaksud oleh Heraclitus.
Semuanya tidak ada yang pasti. Hidup ini terus mengalir seperti sungai. Suatu hal yang dipertahankan mati-matian pun akhirnya akan berlalu. Tidak ada yang namanya ABADI (selain Tuhan tentu). Tidak ada yang namanya kekal.
Banyak manusia (dan tentunya saya) yang menolak kenyataan dari sebuah Panta Rei. Mereka mati-matian menentukan target, memilih tujuan, mengikat hubungan, meresapi setiap perasaan, menimbulkan imej yang baik, memantapkan rencana, tapi, mereka akan sadar, bahwa semuanya tidak bersifat kekal. Harus ada yang menjadi cadangan, menjadi subtitusi dari setiap rencana mereka. Tapi cadangan itu juga tidak bersifat kekal, jadi mereka harus mencari lagi cadangan dari cadangan yang telah mereka buat. Waw. Manusia! Mereka sampai-sampai harus merontokkan rambut dan memberi nyawanya hanya untuk berpikir tentang itu! (Atau ini memang sifat orok manusia?)
Terkadang saya berpikir, sungguh nikmat menjadi orang bodoh, orang miskin, orang terlantar, anak-anak jalanan. Mereka tidak merasa perlu memikirkan hal-hal yang jauh ke depan. Soal pendidikanlah, soal makanlah, uang dan uang, dan segala tetek bengek lainnya. Yang mereka pikirkan hanya bagaimana mereka bisa bertahan hari ini. Atau jangan-jangan…. orang seperti merekalah yang disebut orang yang bijaksana?
Mungkin saya tahu jawabannya; pasrah. Orang yang bijaksana adalah orang yang pasrah. Bukan apatis dengak keadaan sekitar, tapi bisa MENERIMA dan MENJALANKAN hidupnya dengan baik(menurut mereka masing-masing, bukan menurut orang lain. Karena penilaian baik dan jahat hampir setiap orang itu berbeda-beda). Tidak terlalu sering melihat ke belakang dan tidak terlalu sering melihat ke depan. Tidak terlalu memaksakan sesuatu, tidak terlalu mengkhawatirkan sesuatu.
tapi, walau sampai sekarang ini saya masih mencoba untuk menjadi orang yang seperti itu, terkadang ajaran Panta Rei masih membuat hati saya sakit. Rancangan yang sudah dari awal disusun matang-matang, buyar. Relasi yang berusaha dipertahankan, patah. Akibatnya, lahir batin runtuh tak karuan.
Heraclitus of Ephesus (530-470BC) was one of the most influential philosophers in the ancient world. His views on change were in fundamental contradiction with the picture of the static universe promoted by Parmenides, and fed into the work of untold philosophers from Marcus Aurelius to Nietzsche. Heraclitus’ philosophy is a good starting point for anyone who is dealing with change in life. Heraclitus claimed that life is like a river. The peaks and troughs, pits and swirls, are all are part of the ride.
Do as Heraclitus would – go with the flow. Enjoy the ride, as wild as it may be.
Heraclitus was born into a wealthy family, but he renounced his fortune and went to live in the mountains. There, in a tiny hut deep in the forest, Heraclitus had plenty of opportunity to reflect on the natural world. Heraclitus observed that nature is in a state of constant flux. ‘Cold things grow hot, the hot cools, the wet dries, the parched moistens’, he noted. Everything is constantly shifting, changing, and becoming something other to what it was before.
Heraclitus concluded fron this that nature itself is change. Like a river, nature flows ever onwards. Even the nature of the flow changes.
This vision of life is evident in Heraclitus’ epigram on the river of flux:
‘We both step and do not step in the same rivers. We are and are not’(B49a).
The standard interpretation of this passage is that Heraclitus is saying we can’t step into the same river twice. This is because the river is constantly changing. If one strolls down the banks of the Danube, the water before one’s eyes is not the same water from moment to moment. If the river is this water (a debatable point, but let’s leave this aside), it follows that the Danube is not the same river from moment to moment. We step into the Danube; we step out of it again. When we step into it a second time, we step into different water and thus a different river.
Furthermore, we step into and out of the river as different beings.
Most interpretations of Heraclitus’s river fragment focus on the idea of the river in a state of flux. But Heraclitus says more than this in this fragment: ‘We are and are not’.
The river changes and so do you!
We are familiar with the principle of biological generation and corruption. Heraclitus puzzled over this principle two thousand years before the birth of the modern biological sciences and drew its ultimate lesson for the human condition. As material beings, we live in a world of flux. Moreover, we are flux. As physical bodies, we are growing and dying all the time, consuming light and resources to replicate our structure, while shedding matter continuously.
Change and death are ubiquitous features of the natural world. Perhaps this is what Heraclitus meant when he said, in his inimitable way:
‘Gods are mortal, humans immortal, living their death, dying their life’.
Sebetulnya, saya baru mendengar dan tahu arti kata ini dari sebuah buku berjudul”Menang dan Kalah” karya S. Takdir Alisjahbana. Panta Rei adalah sebuah filosofi dari Heraclitus yang artinya kurang lebih; Semuanya Mengalir.
Kemarin, saya merasa sangat bahagia karena baru memperoleh apa yang selama ini saya inginkan. Saat itu, rasa percaya diri saya mencapai klimaks, mungkin. Mengetahui bahwa akhirnya saya bisa memenuhi rasa ego saya yang kesempatannya jarang sekali datang.
Hari ini, jujur, saya merasakan apa yang dimaksud oleh Heraclitus.
Semuanya tidak ada yang pasti. Hidup ini terus mengalir seperti sungai. Suatu hal yang dipertahankan mati-matian pun akhirnya akan berlalu. Tidak ada yang namanya ABADI (selain Tuhan tentu). Tidak ada yang namanya kekal.
Banyak manusia (dan tentunya saya) yang menolak kenyataan dari sebuah Panta Rei. Mereka mati-matian menentukan target, memilih tujuan, mengikat hubungan, meresapi setiap perasaan, menimbulkan imej yang baik, memantapkan rencana, tapi, mereka akan sadar, bahwa semuanya tidak bersifat kekal. Harus ada yang menjadi cadangan, menjadi subtitusi dari setiap rencana mereka. Tapi cadangan itu juga tidak bersifat kekal, jadi mereka harus mencari lagi cadangan dari cadangan yang telah mereka buat. Waw. Manusia! Mereka sampai-sampai harus merontokkan rambut dan memberi nyawanya hanya untuk berpikir tentang itu! (Atau ini memang sifat orok manusia?)
Terkadang saya berpikir, sungguh nikmat menjadi orang bodoh, orang miskin, orang terlantar, anak-anak jalanan. Mereka tidak merasa perlu memikirkan hal-hal yang jauh ke depan. Soal pendidikanlah, soal makanlah, uang dan uang, dan segala tetek bengek lainnya. Yang mereka pikirkan hanya bagaimana mereka bisa bertahan hari ini. Atau jangan-jangan…. orang seperti merekalah yang disebut orang yang bijaksana?
Mungkin saya tahu jawabannya; pasrah. Orang yang bijaksana adalah orang yang pasrah. Bukan apatis dengak keadaan sekitar, tapi bisa MENERIMA dan MENJALANKAN hidupnya dengan baik(menurut mereka masing-masing, bukan menurut orang lain. Karena penilaian baik dan jahat hampir setiap orang itu berbeda-beda). Tidak terlalu sering melihat ke belakang dan tidak terlalu sering melihat ke depan. Tidak terlalu memaksakan sesuatu, tidak terlalu mengkhawatirkan sesuatu.
tapi, walau sampai sekarang ini saya masih mencoba untuk menjadi orang yang seperti itu, terkadang ajaran Panta Rei masih membuat hati saya sakit. Rancangan yang sudah dari awal disusun matang-matang, buyar. Relasi yang berusaha dipertahankan, patah. Akibatnya, lahir batin runtuh tak karuan.
Heraclitus of Ephesus (530-470BC) was one of the most influential philosophers in the ancient world. His views on change were in fundamental contradiction with the picture of the static universe promoted by Parmenides, and fed into the work of untold philosophers from Marcus Aurelius to Nietzsche. Heraclitus’ philosophy is a good starting point for anyone who is dealing with change in life. Heraclitus claimed that life is like a river. The peaks and troughs, pits and swirls, are all are part of the ride.
Do as Heraclitus would – go with the flow. Enjoy the ride, as wild as it may be.
Heraclitus was born into a wealthy family, but he renounced his fortune and went to live in the mountains. There, in a tiny hut deep in the forest, Heraclitus had plenty of opportunity to reflect on the natural world. Heraclitus observed that nature is in a state of constant flux. ‘Cold things grow hot, the hot cools, the wet dries, the parched moistens’, he noted. Everything is constantly shifting, changing, and becoming something other to what it was before.
Heraclitus concluded fron this that nature itself is change. Like a river, nature flows ever onwards. Even the nature of the flow changes.
This vision of life is evident in Heraclitus’ epigram on the river of flux:
‘We both step and do not step in the same rivers. We are and are not’(B49a).
The standard interpretation of this passage is that Heraclitus is saying we can’t step into the same river twice. This is because the river is constantly changing. If one strolls down the banks of the Danube, the water before one’s eyes is not the same water from moment to moment. If the river is this water (a debatable point, but let’s leave this aside), it follows that the Danube is not the same river from moment to moment. We step into the Danube; we step out of it again. When we step into it a second time, we step into different water and thus a different river.
Furthermore, we step into and out of the river as different beings.
Most interpretations of Heraclitus’s river fragment focus on the idea of the river in a state of flux. But Heraclitus says more than this in this fragment: ‘We are and are not’.
The river changes and so do you!
We are familiar with the principle of biological generation and corruption. Heraclitus puzzled over this principle two thousand years before the birth of the modern biological sciences and drew its ultimate lesson for the human condition. As material beings, we live in a world of flux. Moreover, we are flux. As physical bodies, we are growing and dying all the time, consuming light and resources to replicate our structure, while shedding matter continuously.
Change and death are ubiquitous features of the natural world. Perhaps this is what Heraclitus meant when he said, in his inimitable way:
‘Gods are mortal, humans immortal, living their death, dying their life’.
Selasa, 25 September 2012
Worship
Jesus points us toward the pathway of worship-filled praise when He says (and I paraphrase freely):
1. Our Father in heaven (and I thank You for that relationship You have given me through Your Son, my Savior),
2. Hallowed be Your name (for You are holy, and I worship You and revel in the beauty of Your completeness and excellence),
3. Your Kingdom come (for there is no rule of my wisdom or of human working that can bring about Your peace, power, and blessing);
4. Your will be done (because I bow in full submission to declare, as did Your Son, “Not My will but Yours be done”),
5. On earth as it is in heaven (for there is no question Your will is exercised where Your throne is established).
Glory on Your House
1. Our Father in heaven (and I thank You for that relationship You have given me through Your Son, my Savior),
2. Hallowed be Your name (for You are holy, and I worship You and revel in the beauty of Your completeness and excellence),
3. Your Kingdom come (for there is no rule of my wisdom or of human working that can bring about Your peace, power, and blessing);
4. Your will be done (because I bow in full submission to declare, as did Your Son, “Not My will but Yours be done”),
5. On earth as it is in heaven (for there is no question Your will is exercised where Your throne is established).
Glory on Your House
Selasa, 04 September 2012
Parenting 1
CONFRONTING REBELLION
What prevents you from calmly following through with consequences when your kids sin or rebel? I resisted giving consequences because I wanted to avoid angry responses such as: "Chill, mom!" "You're mean." Or, "I'll do it later." I tried reasoning with them, but this usually backfired. I tried arguing my point, but the more I talked, the angrier they seemed to become. I was hiding behind words (nagging, reminding, and arguing) to avoid giving consequences.
When you get an angry response for delivering consequences, don't escalate the situation by nagging or replying in anger. Words are easy. You may think you are being "strong" when you argue your point forcefully or make dictatorial decrees, but the truth is it takes more strength to hold your tongue and give consequences calmly and with empathy. That is a model of real strength.
Confront rebellion calmly and deliver consequences, rather than words.
What prevents you from calmly following through with consequences when your kids sin or rebel? I resisted giving consequences because I wanted to avoid angry responses such as: "Chill, mom!" "You're mean." Or, "I'll do it later." I tried reasoning with them, but this usually backfired. I tried arguing my point, but the more I talked, the angrier they seemed to become. I was hiding behind words (nagging, reminding, and arguing) to avoid giving consequences.
When you get an angry response for delivering consequences, don't escalate the situation by nagging or replying in anger. Words are easy. You may think you are being "strong" when you argue your point forcefully or make dictatorial decrees, but the truth is it takes more strength to hold your tongue and give consequences calmly and with empathy. That is a model of real strength.
Confront rebellion calmly and deliver consequences, rather than words.
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