Kutak za inspiraciju i motivaciju
ex-iskon-pleme :: Društvo :: Psihologija
Page 3 of 5
Page 3 of 5 • 1, 2, 3, 4, 5
Re: Kutak za inspiraciju i motivaciju
“If we find ourselves with a desire that nothing in this world can satisfy, the most probable explanation is that we were made for another world.”
C.S. Lewis
C.S. Lewis
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
"Pazi na svoje misli, one postaju riječi. Pazi na svoje riječi, one postaju djela. Pazi na svoja djela, ona postaju navike. Pazi na svoje navike, one postaju karakterne osobine. Pazi na svoj karakter, on postaje tvoja sudbina."
Louis Pasteur
Louis Pasteur
Ra- Posts : 2324
2020-06-01
Re: Kutak za inspiraciju i motivaciju
'There remain two more to be found,' said Elrond. "These I will consider. Of my household I may find some that it seems good to me to send.'
`But that will leave no place for us!' cried Pippin in dismay. `We don't want to be left behind. We want to go with Frodo.'
`That is because you do not understand and cannot imagine what lies ahead,' said Elrond.
`Neither does Frodo,' said Gandalf, unexpectedly supporting Pippin. 'Nor do any of us see clearly. It is true that if these hobbits understood the danger, they would not dare to go. But they would still wish to go, or wish that they dared, and be shamed and unhappy. I think, Elrond, that in this matter it would be well to trust rather to their friendship than to great wisdom. Even if you chose for us an elf-lord, such as Glorfindel, he could not storm the Dark Tower, nor open the road to the Fire by the power that is in him.'
The Fellowship of the Ring:
Book 2 - Chapter 3: The Ring Goes South
`But that will leave no place for us!' cried Pippin in dismay. `We don't want to be left behind. We want to go with Frodo.'
`That is because you do not understand and cannot imagine what lies ahead,' said Elrond.
`Neither does Frodo,' said Gandalf, unexpectedly supporting Pippin. 'Nor do any of us see clearly. It is true that if these hobbits understood the danger, they would not dare to go. But they would still wish to go, or wish that they dared, and be shamed and unhappy. I think, Elrond, that in this matter it would be well to trust rather to their friendship than to great wisdom. Even if you chose for us an elf-lord, such as Glorfindel, he could not storm the Dark Tower, nor open the road to the Fire by the power that is in him.'
The Fellowship of the Ring:
Book 2 - Chapter 3: The Ring Goes South
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
accepting that you’re objectively weird & owning it is infinitely better than being constantly desperate to appear normal to people who don’t even matter to you
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
i’m starting to really love the color orange. it’s so liminal and pure. transitory but also an end in itself. it’s like the color that demonstrates how thin the line is between warmth and burning.
The Green Ray (Le rayon vert), 1986, dir. Éric Rohmer /image/
The Green Ray (Le rayon vert), 1986, dir. Éric Rohmer /image/
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
https://billmoyers.com/content/ep-6-joseph-campbell-and-the-power-of-myth-masks-of-eternity-audio/
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
"When I Was the Forest"
When I was the stream, when I was the
forest, when I was still the field,
when I was every hoof, foot,
fin and wing, when I
was the sky
itself,
no one ever asked me did I have a purpose, no one ever
wondered was there anything I might need,
for there was nothing
I could not
love.
It was when I left all we once were that
the agony began, the fear and questions came,
and I wept, I wept. And tears
I had never known
before.
So I returned to the river, I returned to
the mountains. I asked for their hand in marriage again,
I begged—I begged to wed every object
and creature,
and when they accepted,
God was ever present in my arms.
And He did not say,
“Where have you
been?”
For then I knew my soul
—every soul—
has always held
Him
When I was the stream, when I was the
forest, when I was still the field,
when I was every hoof, foot,
fin and wing, when I
was the sky
itself,
no one ever asked me did I have a purpose, no one ever
wondered was there anything I might need,
for there was nothing
I could not
love.
It was when I left all we once were that
the agony began, the fear and questions came,
and I wept, I wept. And tears
I had never known
before.
So I returned to the river, I returned to
the mountains. I asked for their hand in marriage again,
I begged—I begged to wed every object
and creature,
and when they accepted,
God was ever present in my arms.
And He did not say,
“Where have you
been?”
For then I knew my soul
—every soul—
has always held
Him
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
Porete was a Beguine. Beguine woman sought to fill a spiritual void without putting their lives entirely under the control of a religious order. These women who were apart of the movement were prime targets for the Church’s interrogation for they were seen as outside the Church’s control. Along with Marguerite, they were sometimes seen as taking their spirituality outside the clerical world and its Latin language, and therefore beyond the power of the ecclesiastical authorities...
Nobility and Annihilation in Marguerite Porete's Mirror of Simple Souls
https://muse.jhu.edu/book/9028
Nobility and Annihilation in Marguerite Porete's Mirror of Simple Souls
https://muse.jhu.edu/book/9028
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
Beguines, women in the cities of northern Europe who, beginning in the Middle Ages, led lives of religious devotion without joining an approved religious order.
So-called “holy women” (Latin: mulieres sanctae, or mulieres religiosae) first appeared in Liège toward the end of the 12th century. Use of the word “Beguine” (Latin: beguina) was established by the 1230s. Its etymology is uncertain; it seems to have originated as a pejorative term. By the mid-13th century the movement had spread throughout the Low Countries, Germany, and northern France.
The beguinal movement began among upper-class women and spread to the middle class. In addition to addressing the spiritual needs of its adherents, it responded to socioeconomic problems caused by a surplus of unattached women in urban areas. Most Beguines lived together in communities called beguinages. In Germany groups of up to 60 or 70 women lived together in houses; in the Low Countries they usually lived in individual houses within walled enclosures—“towns within towns.” Most supported themselves, often by nursing or cloth- or lace-making, and they spent time in religious contemplation. Beguines promised to preserve chastity while they remained in the community, but they were free to leave it and marry.
Many beguinal communities were closely associated with Dominican and Franciscan friars, and some communities and individuals cultivated intense forms of mysticism. These circumstances led many people to suspect them of heretical tendencies. Throughout the 13th century they were the object of prejudice and of restrictive legislation, and in 1311, at the Council of Vienne, decrees were drawn up that ordered the dissolution of beguinal communities. Thereafter official policy varied until the 15th century, when a consistent policy of toleration was established. Meanwhile, however, the beguinal movement had declined; many of its members joined formal religious orders. Some communities still exist, mainly in Belgium; most operate charitable institutions.
One of the most remarkable Beguines was Marguerite Porete, who was burned for heresy in Paris in 1310. Her mystical work Miroir des simples âmes (c. 1300; The Mirror of Simple Souls) is thought to be the greatest religious tract written in Old French.
The male counterparts of Beguines were known as Beghards. They never achieved the same prominence, and the few communities that survived in Belgium were suppressed during the French Revolution.
So-called “holy women” (Latin: mulieres sanctae, or mulieres religiosae) first appeared in Liège toward the end of the 12th century. Use of the word “Beguine” (Latin: beguina) was established by the 1230s. Its etymology is uncertain; it seems to have originated as a pejorative term. By the mid-13th century the movement had spread throughout the Low Countries, Germany, and northern France.
The beguinal movement began among upper-class women and spread to the middle class. In addition to addressing the spiritual needs of its adherents, it responded to socioeconomic problems caused by a surplus of unattached women in urban areas. Most Beguines lived together in communities called beguinages. In Germany groups of up to 60 or 70 women lived together in houses; in the Low Countries they usually lived in individual houses within walled enclosures—“towns within towns.” Most supported themselves, often by nursing or cloth- or lace-making, and they spent time in religious contemplation. Beguines promised to preserve chastity while they remained in the community, but they were free to leave it and marry.
Many beguinal communities were closely associated with Dominican and Franciscan friars, and some communities and individuals cultivated intense forms of mysticism. These circumstances led many people to suspect them of heretical tendencies. Throughout the 13th century they were the object of prejudice and of restrictive legislation, and in 1311, at the Council of Vienne, decrees were drawn up that ordered the dissolution of beguinal communities. Thereafter official policy varied until the 15th century, when a consistent policy of toleration was established. Meanwhile, however, the beguinal movement had declined; many of its members joined formal religious orders. Some communities still exist, mainly in Belgium; most operate charitable institutions.
One of the most remarkable Beguines was Marguerite Porete, who was burned for heresy in Paris in 1310. Her mystical work Miroir des simples âmes (c. 1300; The Mirror of Simple Souls) is thought to be the greatest religious tract written in Old French.
The male counterparts of Beguines were known as Beghards. They never achieved the same prominence, and the few communities that survived in Belgium were suppressed during the French Revolution.
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
JOSEPH CAMPBELL: If you follow your bliss, you put yourself on a kind of track that has been there all the while, waiting for you, and the life that you ought to be living is the one you are living. Wherever you are -- if you are following your bliss, you are enjoying that refreshment, that life within you, all the time.
* * *
Now, I came to this idea of bliss because in Sanskrit, which is the great spiritual language of the world, there are three terms that represent the brink, the jumping-off place to the ocean of transcendence: sat-chit-ananda. The word "Sat" means being. "Chit" means consciousness. "Ananda" means bliss or rapture. I thought, "I don't know whether my consciousness is proper consciousness or not; I don't know whether what I know of my being is my proper being or not; but I do know where my rapture is. So let me hang on to rapture, and that will bring me both my consciousness and my being." I think it worked.
-- Joseph Campbell, The Power of Myth, pp. 113, 120
Guest- Guest
Re: Kutak za inspiraciju i motivaciju
... sometimes i’ll stand under the shade of a tree and look up at it and it’ll sway its branches about in the wind and i’m like oh my God i’m alive and YOU’RE alive. we are alive together and made up of the same starry stuff and standing right next to each other in this moment on this earth. do u feel it when i reach out and press my hand to your trunk? can you hear me? i think you’re so neat. and then the sunlight filters through its leaves just so and that lovely green color leaves me dazzled. it’s just very nice to be an alive thing next to a different sort of alive thing
Guest- Guest
Page 3 of 5 • 1, 2, 3, 4, 5
ex-iskon-pleme :: Društvo :: Psihologija
Page 3 of 5
Permissions in this forum:
You cannot reply to topics in this forum