European Sleep Sharking

For intellectuals heretical, which, in general, I feel close, as thinkers, line of absolute principle, we have to follow their ideas, regardless of the conclusions which it leads. The conclusion is that individual freedom is necessary, in my opinion, not to train enlightened thinkers, but even more, to enable ordinary men to achieve the highest intellectual development that are potentially capable of.
The level of individual freedom of a people is dependent on its ability to control and punish injustice and persecution. And, even more so for a given nation, such capacity is weak, the more it takes refuge in platitudes (The truth always triumphs over persecution ;...), in intellectual fragility. It 's the classic situation that leads to the pernicious spread of conformism, ferryman of a kind of peace (parking, stop, stop ,...) of minds that leads inevitably to the sacrifice of moral and intellectual courage. Is generated in humans, although intellectually high, a kind of fear that leads Heresy, even the sharpest minds in silence. That fact carries the death intellettaule of the people, deprived of basic freedom food, consists of the comparison, the free dialogue is contradictory. It is therefore necessary that intellectuals heretical, and not far from the majority shared common places, they should strive to externalize their thoughts, also against everything and everyone, trying to illuminate, with their light dissonant affairs of man. They do not have to worry about disturbing the prevailing opinions, continuing to pursue the use of reason. Often for convenience and / or quiet living intelligences believe heretical idea to keep them for their beliefs, forgetting that this is not symptomatic of intellects logical and coherent, courageous and open personality. Real honor and pride of human thought.
E 'is true, however, that the greatest damage in the silence of the intellectuals is not heretical for them, but for those intellectuals who are not heretics. In fact, for them, the fact implies the development of the whole block mental, scared of reason, the fear of heresy. In a word, the block of individual freedom. And, individual freedom is closely connected with the intellectual heretical, and Europe (and in the Western world in general) have been the reason wellspring of progress achieved since the French Revolution.
In fact, in 1789, with the French Revolution, freedom in Europe has spread relentlessly, first in France and then throughout Europe and the RF mondo.La was a mechanism that eliminated the fetters on the free movement of persons, things, ideas. Is the foundation of freedom, not only for the French, but for the entire Western world. With it emphasized the need to give man the right to do " everything that does not harm others" (Love and do what you want ...) . Finally the man comes to individual liberty, then smashed up by politics.
Two hundred years later (1989) have recorded another important as the French Revolution: The Fall of the Berlin Wall. Although this revolution, having different characteristics from the first, led to fundamental disruptions in Europe and worldwide. In another part of the blog has touched on this aspect, now, I avoid repeating.
For me, 1989 is revolutionary, too, for the arrival of ... Stefania ... In
Revolutions of these fit some of the most important intellectual heretical that the world has ever known. Among them, I quote:
-Denis Diderot, the Encyclopédie father with D'Alembert. French. It knew that freedom of thought exposes them to risk, whose size is directly proportional to the intellectual level of the heretic. For his ideas he was forced to jail (Jacques the fatalist). He did not have any fear from the present fierce criticism against the powers that be and, even against his good friends. He fiercely criticized Rousseau, objected to D'Alembert, he sliced \u200b\u200bthe same with which Grimm took long walks discussing the freedom
-Bertrand Russell, philosopher, mathematician, heretic par excellence, outspoken, with no regard for anyone. English. For his ideas have endured, too, the prison (which should not be that much harder if it met quietly paying, even of her friends who tried to make him pass the time without much suffering ...). Even without considering the merits of some of his political positions. Sensational was the publication of the "paradox of the June 16" that has led to the destruction of a theory of mathematical logic developed by a famous German scientist (his friend), that initially ... did not take it very well ...
In any case, the above examples, are, for me, the most striking examples of heretical minds. Many
others in their small, try to do everything possible to keep alive such a presence.
Certainly, though, believe me, it is not easy.

How To Set Up Realistic Trc 427

In China the thirteenth and fourteenth centuries, during the Yuan Dynasty (1260-1368), all religions enjoyed a wide tolerance on the part of Mongol rule. In fact, all religions have the same freedom of action. The fall of the Yuan dynasty and the advent of the Ming (1368-1644) we are witnessing the return of a strong nationalist reaction with the consequent condemnation of all unorthodox doctrines that "undermined the moral, political and social Confucian."

They had to wait until the sixteenth century to ennoble the eyes of Chinese, European culture and that by the Jesuit fathers. These Western religious fascinated the Chinese court with their great technical and scientific expertise, and had the award in recognition "of the Office Calendar "and a more conciliatory attitude towards the Christian religion. It was only after the ascent to the throne of Emperor Kangxi (1662-1722) of the Qing Dynasty (1644-1911), in 1692 that the Chinese were granted freedom of religion and the missionaries permission to practice Christian rituals in their churches.

This grand opening of the emperor towards religions outside of China gave birth to the race to the evangelization of this great country and the consequent loss of "hegemony" of the Society of Jesus in favor of other orders, particularly the many Dominicans and Franciscans who reached China. The coexistence of different orders and different strategies and methods of evangelization triggered the disastrous quaestio de ritibus sinensibus .

The strategy of the Jesuits, set by Matteo Ricci (1552-1610), was to capture the hearts of the Chinese, especially intellectuals and the nobility, adapting to local customs, using the Chinese language in so cultured and allowing Chinese converts to continue to practice the Confucian rites and those in honor of ancestors. Jesuit missionaries also exploited these Chinese terms to describe Christian concepts and attitude assonant on the fundamental principles of Confucian doctrine. The

Dominican and Franciscan orders, however, is addressed primarily to the uneducated people who had little knowledge of Confucian principles and approach to the traditional rites of type, all too often superstitious. This earned him the prosecution, by the latter, to the Jesuits to teach a "corrupt and degenerate version of Christianity, therefore intolerable."

These differences existed within the Society of Jesus in China long before the arrival of the mendicant orders. So do not count against the Dominicans and the Franciscans the opening of this dispute that will lead to the decree of Pope Innocent X in 1645 that prevented, in fact, all Christians to participate in these rituals. Following the Jesuits, to plead their cause, they turned to his successor, Alexander XII, who, in 1669, another decree, which abolished the previous year, made even more paradoxical situation.

To define the question you have to wait Pope Clement XI and his decree of 1704, Cum Deus optimum , who imposed the missionaries and Chinese Catholics, the prohibition of Confucian rites and subsequent Ex illa die that renewed this prohibition. It is precisely to provoke the wrath of the emperor Kangxi who threatened to hunt all Western religious empire, which for fear of retaliation stopped to administer the sacraments left to their own local converts. With the death of Emperor Kangxi and the ascent to the throne of his son Yongzheng (1723-1735) Christians suffer harsh repression and despite the work of the Franciscan Purificação da Rocha Froese, Bishop of Beijing, to mitigate the situation, by imperial decree are revoked permits for missionaries, except the court, and all the churches become buildings for public use. Nevertheless in 1742 the uncompromising Pope Benedict XIV promulgated the Ex Quo Singular confirming Ex illa die and ending the dispute over the rites.

It was not until 1939 that the Holy See, and only after the Chinese government has confirmed the simple civil rites, since the prohibition is removed with education Plane compertum east (December 8, 1939 ) of the Sacred Congregation of Propaganda Fide :

"It is clear that some ceremony in the East despite having been previously linked to pagan rituals believe now, given the changes in habits and thinking through the centuries, a purely civilian filial piety toward ancestors, love of country and respect for fellow citizens. "

The post is one of my development of a text drawn from a study Calvaresi signed by Elisa on "Memoirs of Liturgical Magazine" which refer to any depth.

Paul Raccagni

Tight Calves And Swelling

Combine the Three One - Posture WU JI

"Three in One and will join the Three Powers animate Heaven, Earth and Human Being, acting in concert ".

This is the posture that every practitioner takes before beginning any exercise of Qi Gong. Posture WU JI, literally the "Non-Hum", is also known by other definitions, "and erect posture of free human beings", the "Five arrays", the "latent energy and non-obvious", the "right attitude ". The purpose in taking this position is to relate the Man, the best, compared to Heaven and the Earth and get through this verticality, the Union of the Three-One (SAN YI 三 一).

The feet are resting on the ground and of course the distance between one foot and the other is between the width of the shoulders and hips. Body weight is distributed evenly between both feet. The knees are slightly bent, the pelvis is free to move between open and close. The spine is extended, as the head is suspended by a thread tied at the top of the skull. Our attention is fixed on the horizon, his chin pressed down so as to slightly stretch the neck. The arms down along your body, your shoulders are relaxed, your hands with your palms facing the thighs. The breathing is calm and Professor nda.

now define three levels or planes of balance.
a foothold on the horizontal plane of the feet, is the binding energy of the Earth (TU QI 土气) So the relationship with the land, the ability of roots, stability, form. This horizontal plane will be the foundation of the practice. By analogy with the Chinese writing, the section is YI (一), the Number One, Unity, the first radical. In connection with the vertical axis, the axis of balance through the body from the top of the head (point Bai Hui) at the center of the perineum (Hui Yin point) and extends to the foot (point YONG QUAN) we have the character and Shang (上 ). SHANG is formed at the base by a horizontal line (YI), above which rises a vertical line perpendicular marked by a small sign. SHANG means above. By extension takes on the sense of high, higher, then master, of the sovereign. Finally take the meaning to rise (in a hierarchy), then pass. The first alignment, therefore, requires an initial work (od'iniziazione) YI radical determined by the horizontal line. This section relates to the Earth (土 TU), giving a definition of roots, from which you can start working elevation, highlighted by the vertical section. This elevation can have a physical or material defined by the standing position, or take a more "subtle" like trying to rise to something else (HUA).

A second horizontal plane passing through the hips, is the binding energy of Man (REN 人气 IQ) and ability to relate to his surroundings, with the ' environment, its social relations but also "inside", hence its ability to "exchange". This trait is linked to the number two (ER 二), Duality. In connection with the vertical axis we have the character and Shi (士 - Radical No. 33): formed by YI (一, A) placed below the SHI (十, Ten radical No. 24). SHI means of letters, official, mature man. There is a numerological aspect to the internal character, as already mentioned in the description, in other words, the numbers start at one and ending with ten, and as stated by Confucius (Kong Zi): "Reasoning about Ten (the Multitude - Ten thousand beings) s ithout losing sight of the unit, this is (the meaning of) SHI .

A third horizontal plane at the level of the skull represents the number Three (三 SAN), the link with the energies of Heaven (Tian QI 天气), spirituality (SHEN 神) Man. Correlated to the vertical axis and the two previous shapes the character WANG (王), king, sovereign, monarch. The ideogram WANG, refers us to the identification of man with the "center of the world," his ability to relate to Heaven and Earth through (the vertical sign that intersects the other horizontal) his "righteousness".

This image recalls the Chapter XIV of DADEJING of Laozi:

"Looking at him you can not see his name is invisible.
Listening to him you can not hear the His name is inaudible.
Tapping it you can not hear his name is an intangible.
These three states where the essence is incomprehensible merge into one. "

The three plans represented in the Daodejing as invisible, inaudible and impalpable, designate three regions head, chest and abdomen that can identify the locations of dantian Three, the Three "Fields of Cinnabar," upper, middle and bottom and by extension the Essence (jing), to the vital breath (QI) and the Spirit (Shen). "Bringing the Three-One " detailing the YUANMEN Dalun SANYO JIUE, "this is reach the Tao."

Bibliography:
Georges Charles "Qi Gong and Vital Energy" - published by Pendragon;
Georges Charles "The Ritual du Dragon" - Ed Chariot d'Or;
Lao-tzu "Tao Te Ching" - Oscar Mondadori;
L. Wieger "Chinese Characters" - published by Dover