L to wealth is not an obstacle to abandonment. We should not rely on money, but consider it as a deposit which has the conditional use to specific purposes. If wealth continues, we should not be proud or boast before those who qualify for them, nor seek his gratitude and praise, but thank the Creator that has blessed permission to donate. If bad luck comes, we must not repine or grieve, but make it even thank God for what he has taken over just as it was praised for his gifts. Should be congratulated on his lot, do not try to harm anyone, nor desire the goods of others: The right eat their fill of his soul (Prov 13:25).
to the world, leaving gives the heart the rest from worldly anxieties , free from agitation of the soul and the suffering of unfulfilled desires, gives the calm, peace, peace. He who abandons it is all blessed by the Lord, like a tree planted beside the waters that stretches out its roots towards the current (Jer 17.7 to 8). The abandonment of the soul to prevent drift in ways far away that wear out the body and shortens life. In the way it forces you consume and the man moves toward death (Ps. 102.24).
Shortly after his conversion, an ascetic went away in a distant land in search of sustenance. Seeing an idolater near the city toward which he directed, he said,
- What degree of blindness and folly are therefore reduced to worship of images!
The fire worshiper replied:
- who adore you?
- I love the Creator, the powerful, the breadwinner, the only one who does exist, the incomparable.
- But your actions contradict your words!
- In what ever?
- If you tell the truth, your God would sustain you in your country like you and feeds you here you would not have bothered to come to a land so away.
The ascetic remained unanswered and then return to his city, which never left.
Abandonment frees the soul and the body of difficult actions, businesses exhausting, saving the service of kings, its needs and its violence. One who is completely abandoned to God expects of intermediate causes of the existence only that which gives the largest retirement when his body intact the honor to themselves, the freedom of the spirit and the power required to practice the religion, with the certainty that because the term does not add or take away if not by divine decree. Neither East nor West, nor in fact comes from the desert livelihoods, but God is the judge: he lowers and raises the other one (Ps 75.7; Ps 23:2). In case of accident, poor sales of inability to collect a debt, disease, neglect diminishes the suffering that comes from poverty. He who abandons all know that the Creator has blessed his life for the better and chooses what is good for him better than I could do it himself (Ps. 62.6).
Neglect, finally, the joy in all situations in which God wishes to the man, even if they were contrary to his natural tendency. It gives the certainty that everything that God does not make us good , like a mother nursing her child, wash it and wraps it in bands despite her cries. This is the image that suggests the king prophet.
Lord, my heart is not proud
and my eyes do not look too high, I do not
forwarding between sizes
too high for me.
I made my constant soul,
silenced,
like weaned child near his mother,
like weaned child is my soul within me (Ps 131.2).
( Bahya Ibn Paquda , The duties of the heart, published by Paulist Press, Cinisello Balsamo (MI) 1988, 4 'porch)
________________________
Bahya Ibn Paquda was a theologian, mystic jew and poet of the eleventh century, who lived in Muslim Spain, exercising, perhaps in Zaragoza, the function of Dajan, or a judge of a rabbinical court. His mystical masterpiece, which has been drawn the previous track, was written in Arabic around 1080 and translated into Hebrew in 1160, becoming a classic of Jewish spirituality in a fruitful dialogue with the medieval Christian world, Islamic culture and the ancient Neoplatonic .
Bahya Ibn Paquda was a theologian, mystic jew and poet of the eleventh century, who lived in Muslim Spain, exercising, perhaps in Zaragoza, the function of Dajan, or a judge of a rabbinical court. His mystical masterpiece, which has been drawn the previous track, was written in Arabic around 1080 and translated into Hebrew in 1160, becoming a classic of Jewish spirituality in a fruitful dialogue with the medieval Christian world, Islamic culture and the ancient Neoplatonic .
0 comments:
Post a Comment