Babylonian Witchcraft Literature: Case Studies (Brown Judaic by I. Tzvi Abusch

By I. Tzvi Abusch

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Extra info for Babylonian Witchcraft Literature: Case Studies (Brown Judaic Studies)

Sample text

Then what are the Upanishads doing? They all try to say something which cannot be said in the hope that a desire may arise in you to know about it. Truth cannot be said but in the very effort of saying it a desire can arise in the hearer to know that which cannot be expressed. A thirst can be provoked. The thirst is there, it needs a little provocation. You are already thirsty – how can it be otherwise? You are not blissful, you are not ecstatic – you are thirsty. Your heart is a burning fire. You are seeking something which can quench the thirst, but not finding the water, not finding the source, by and by you have tried to suppress the thirst itself.

So a Devil is created. The moment you create a God, you immediately create a Devil. I must tell you – Lao Tzu never talks about God, never. Not even a single time does he use the word God, because once you use the word God, the Devil immediately enters through the same door. Open the door, they both come in together. Thinking is always in opposites. When the people of the Earth all know beauty as beauty, there arises (the recognition of) ugliness. The world will be beautiful when people have forgotten about beauty, because then there will be no ugliness.

And of course Lao Tzu wouldn’t say anything, wouldn’t respond. When they came back, Lao Tzu told the neighbor, “From tomorrow, don’t bring this man. ” That much in a two or three-hour-long walk. But Lao Tzu said, “Don’t bring this chatterbox again with you. He talks too much, and talks uselessly – because I also have eyes, I can see that the sun is being born and it is beautiful. ” Lao Tzu lived in silence. He always avoided talking about the truth that he had attained and he always rejected the idea that he should write it down for the generations to come.

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