Being And Nothingness Audio Book 21: Learn from the Master of Existentialism, Jean-Paul Sartre

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This is also the key argument of Anti-semite and the Jew,composed very quickly in 1944 and without much detailed knowledge ofJudaism but with more direct knowledge of the sort of passiveanti-semitism of many French citizens. The text was written followingthe Dreyfus affair and before all of the horrors of the holocaust werewidely known. Sartre was aiming to understand (and critique) thesituation he observed around him, in which the imminent return of theFrench Jews exiled by the Nazis was not unambiguously welcomed by all.The book is perceptive about its prime targets, the explicit orimplicit anti-semite, who defines the real Frenchmen by excludingothers, notably the Jew. Now, of course, few of his contemporarieswould admit to being anti-semites, just as few would admit to beingracist. But there are patterns of bad faith that Sartre thinks areclear: we participate in social systems that force the dilemma ofauthenticity or inauthenticity upon the Jew, asking them to choosebetween their concrete practical identities (religious and cultural)and more universal ascriptions (liberty, etc.) in a way that cannot bereadily navigated within the terms of the debate. Sartre consistentlyascribes responsibility to collectives here, even if those collectivesare ultimately sustained by individual decisions and choices. For him,it is not just the assassin say, nor just Eichmann and the Naziregime, who are held responsible. Rather, these more obviouslyegregious activities were sustained by their society and theindividuals in it, through culpable ignorance and patterns of badfaith.

Being And Nothingness Audio Book 21

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In order to work with nothingness, we need the right attitude, attention, and intention. We need the right intelligence. We need to remember that attention does not need something as an object. Rather, attention is a receptive state of being.

After weeks of enjoying festive holiday traditions, I find myself dreading the dreary days of winter ahead. To combat the winter blues every year, I pull out a few tried-and-true strategies, like enjoying fresh air and exercise everyday. Getting outside for my daily walk lifts my mood, and it provides the perfect audiobook-listening time.

Whether you are a U.S. history buff or simply want to listen to inspirational anecdotes from a popular modern figure, Becoming is one of the best audiobooks for your next road trip. Becoming has a listening length of 19 hours and 3 minutes.

If a riveting plot with surprising twists and turns is your thing, then Where the Crawdads Sing is the perfect audiobook to listen to on your next road trip. Narrated by Cassandra Campbell, this audio version of the New York Times bestseller is a riveting coming-of-age tale set against the backdrop of the North Carolina coast in 1969.

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A Wrinkle in Time was originally published in 1962 but it remains a favorite among readers of all ages to this day. With its imaginative blend of fantasy and science, this title is a popular audiobook and was recently made into a big-budget movie with a star-studded cast. With thematic elements like time travel and the fight between good and evil woven into its plot, A Wrinkle in Time is an adventure unto itself.

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The four books tell the story of the creation of life, the attempts of the gods at making human beings, the triumph over death of the celestial hero twins, the success of the gods in creating humans, and the genealogies of the people of Quiche. Robert J. Sharer of the University of Pennsylvania writes: "The world of the ancient Maya was governed by a cosmological order that transcended our distinction between the natural and supernatural realms. All things, animate or inanimate, were imbued with an unseen power" (Stuart, 47) and the Popol Vuh fully articulates this vision.

Out of this silent nothingness the gods created the world and all living things except humans. The animals could not speak or praise their gods, however, and so the gods declared, "we must make a provider and nurturer. How else can we be invoked and remembered on the face of the earth?" They try to create human beings but fail because the creatures "have no heart" and do not remember their makers. They try again, this time making people out of wood, but this also fails and the creatures are destroyed by a great flood. Those not destroyed by the deluge are set upon by their dogs, by their cooking pots and tortilla grinders, by all of the things of the earth they have misused and mistreated. The gods, in the end, are left alone to glorify themselves; this leads to the ascent of the deity Seven Macaw who thinks of himself too highly.

As the second book opens, two celestial boys named Hunahpu and Xbalanque (the Hero Twins) plot the destruction of Seven Macaw and his two sons Zipacna and Cabracan. There are still no humans on the earth and the boys are upset that Seven Macaw should lord himself over all with no one to challenge him or point out his flaws. It seems that, without human beings to give the gods particular value, any god can claim any value he pleases. Seven Macaw refuses to acknowledge the other gods or their works and so, through a series of tricks and clever ruses, the Hero Twins kill him and his sons, thus restoring order and balance to the world.

This is enough about the being of Quiche, given that there is no longer a place to see it. There is the original book and ancient writing owned by the lords, now lost, but even so, everything has been completed here concerning Quiche, which is now named Santa Cruz.

[ published in Henoch 22 (2000) 45-62](This paper requires the fonts SP Tiberian, SPIonic, SP Atlantic and Kirillica Wincyr)Enoch was found blameless, and he walked with the Lord and he was taken away a sign of t(d for generations(Cairo Geniza Ms. B Sirah 44:16).... the learned savantwho guards the secrets of the great gods.(Tablet from Nineveh, 19)I. The Secrets The notion of "secrets" occupies a distinct place in 2(Slavonic) Enoch. The importance of this terminology ishighlighted by its prominent position in the title of the book.While various manuscripts of 2 Enoch are known underdifferent titles, most of them[1]include the word "secrets."[2]In some of these titles the term is connected with Enoch's books- "The Secret Books of Enoch."[3] In other titles"secrets" are linked either to God ("The Book[s][called] the Secrets of God, a revelation to Enoch")[4] or to Enoch himself("The Book of the Secrets of Enoch").[5] This consistency in the use of theterm "secrets," in spite of its varied attribution todifferent subjects, may indicate that the authors and/or thetransmitters of the text viewed the motif of "secrets"as a central theme of the apocalypse. The purpose of this articleis to call attention to some details of this theme in 2 Enoch.The StoryDespite the prominent role the word "secrets" seems toplay in the titles of the book, it occurs, quite unexpectedly,only three times in the main body of 2 Enoch, twice inchapter 24 and once in chapter 36. It is not, however,coincidental that the term is found in this section of the book.Chapters 24-36 of 2 Enoch can be viewed as the climax ofangelic and divine revelations to Enoch during his celestialtour. From these chapters we learn that Enoch, previouslydescribed to have been "placed" into the clothes ofglory and instructed by the archangel Vereveil, was called by theLord. The book tells that the Lord decided to reveal to Enoch thesecrets of His creation, which he never explained even to hisangels. Further the term "secrets" is applied only tothis account of God's creation, conveyed to Enoch by the Lordhimself, "face to face."[6]The content of these revelations includes the following details:1. Prior to the Creation the Lord decided to establish thefoundation of all created things;2. He commanded one of the invisible "things" to comeout of the very lowest darkness and become visible;3. By Lord's command a primordial "great aeon," bearingthe name Adoil, descended and, disintegrating himself, revealedall creation which the Lord "had thought up to create;"[7]4. The Lord created a throne for himself. He then ordered to thelight to become the foundation for the highest things;5. The Lord called out the second aeon, bearing the name Arukhas,who became the foundation of the lowest things;6. From the waters the Lord "hardened big stones,"establishing the solid structure above the waters;7. The Lord fashioned the heavens and the sun;8. From fire the Lord created the armies of "the bodilessones;"9. The Lord created vegetation, fish, reptiles birds and animals;10. The Lord created man. While the general structure of the account of creation appears tobe similar in the shorter and the longer recension, the latteroffers a lengthy account dedicated to Adam's creation and histransgression. Let it be also noted that the notion of "secrets" setssymbolic boundaries for the story of creation; it begins andcloses the account of creation. In chapter 24 the Lord tellsEnoch that he wants to instruct him in His secrets. In somemanuscripts of the longer recension, chapter 24 even has aspecific heading, "About the great secrets of God, which Godrevealed and related to Enoch; and he spoke with him face toface."[8] Inchapter 36, which serves as a conclusion of the Lord'sinstruction, the Lord promises Enoch the role of the expert inHis secrets--"Because a place has been prepared for you, andyou will be in front of my face from now and forever. And youwill be seeing my secrets[9]...."[10]Expert in SecretsThe tradition about Enoch as an expert in God's secrets does notbegin in 2 Enoch. Already in the earliest Enochicbookletes of 1 (Ethiopic) Enoch, the knowledge and therevelation of secrets become major functions of the elevatedEnoch.[11] LaterEnochic traditions also emphasize the role of Enoch as the"Knower of Secrets" (Myzr (dwy).According to 3 Enoch, Enoch-Metatron is able to behold"deep secrets and wonderful mysteries."[12] In this Merkabah text Metatronis also responsible for transmitting the highest secrets to thePrinces under him, as well as to humankind. H. Kvanvig observesthat "in Jewish tradition Enoch is primarily portrayed as aprimeval sage, the ultimate revealer of divine secrets."[13] Two recent important studies[14]in Enochic traditions trace the origin of the image of Enoch as aprimeval sage preoccupied with divine secrets to some heroes ofthe Mesopotamian lore. According to these studies, one of thesepossible prototypes can be an intriguing character of the"Sumerian" Kings list--Enmeduranki, king of Sippar. Inthree copies of the List he occupies the seventh place, which inGenesis' genealogy belongs to Enoch. In other Mesopotamiansources Enmeduranki appears in many roles and situationsremarkably similar to Enoch's story. One of these roles isthat of the knower and the guardian of the secrets of gods.[15]The tablet from Nineveh, possibly dated before 1100 B.C.E., is aprimary witness to the parallels between the stories of Enoch andEnmeduranki.[16] Thetext, reconstructed by W.G. Lambert,[17]describes Enmeduranki's initiation into the divine secrets andattests him as "the learned savant, who guards the secretsof the great gods." In this text[18]Enmeduranki also functions as a mediator between the deities andthe people of Nippur, Sippar and Babylon. He instructs them inthe secrets, which he received from the deities. Kvanvig observes that the tablet emphasizes the esotericcharacter of the divine wisdom revealed to Enmeduranki,reinforced by such terms as nisirtu (mystery) and piristu (secret).[19]Another important detail in the passage is the juxtaposition ofthe terms "secrets" and "mysteries" with thephrases "heaven and underworld" and "heaven andearth." Kvanvig points out that both phrases have a"cosmological" meaning.[20]Intended to describe the totality of creation--"the wholeworld," this terminology can also be related to cosmogonicand creational concepts. Secrets in Enochic traditionsJust as the role of Enoch as the Knower of secrets does not beginin 2 Enoch, so the information about the heavenly secretsis also not pecular only to this apocalypse. We encounter thistheme in other Biblical and the Pseudepigraphical texts,[21] including the earlyEnochic booklets of 1 Ethiopic Enoch.1 Enoch applies the term "secrets" to variousthings Enoch acquires during his celestial tour. In 41:1-3 Enochtells about his experience:...I saw all the secrets of heaven, and how the kingdom isdivided, and how the deeds of men are weighed in the balance.There I saw the dwelling of the chosen and the resting-places ofthe holy; and my eyes saw there all the sinners who deny the nameof the Lord of Spirits being driven from there, and they draggedthem off, and they were not able to remain because of thepunishment which went out from the Lord of Spirits. And there myeyes saw the secrets of the flashes of lightning and the thunder,and the secrets of the winds, how they are distributed in orderto blow over the earth, and the secrets of the clouds and of thedew.... [22]The passage shows that in 1 Enoch the secrets include notonly astronomical, cosmological, and calendar information, butalso eschatological details which Enoch acquired either himselfor through angelic mediators.[23]The unity between the cosmological and the eschatological,between the secrets of "heaven" and the secrets of"earth," is prominent in 1 Enoch 52:2, whereEnoch attests that he "saw the secrets of heaven, everythingthat will occur on earth: a mountain of iron, and a mountain ofcopper, and a mountain of silver, and a mountain of gold, and amountain of soft metal, and a mountain of lead... all thesethings which serve the authority of the Messiah."[24] M. Bockmuehl notesthat cosmological and eschatological secrets occur repeatedly intandem and show the intimate link between the cosmologicalmysteries of heaven and the eschatological questions pursued bythe visionaries.[25]The tendency to include the knowledge about future eschatologicalevents in the notion of "secrets" can be found both inthe Pseudepigrapha and in the Bible. M. Bockmuehl observes thatthe term zr in Daniel alwaysrelates in some way to a disclosure of the future.[26] The labeling of disclosures ofthe future as "secrets" becomes a prominent motif inthe later "Enochic" text, Sefer Hekhaloth. In 3Enoch 11:2-3 Enoch-Metatron tells R. Ishmael that from thetime of his elevation he has acquired an ability to see deepsecrets and wonderful mysteries.[27]According to the text, before a man thinks in secret, Metatron isable see his thought; before a man acts, he can see his act.Metatron concludes that "there is nothing in heaven above ordeep within the earth concealed from me."[28] It is clear that the passageunderstands "secrets" to be foresights of human deedsand thoughts. 3 Enoch also demonstrates some other affinities with 1Enoch in its usage of the notion "secrets." First,it applies the word "secrets" to various revealed"things"--"all mysteries of wisdom, all the depthsof the perfect Torah, and the thoughts of human hearts."[29] Second, insimilarity with 1 Enoch, it includes eschatological andhistorical details into the category of the "secrets".Third, the angels in 3 Enoch are aware of God's secrets:"YHWH the God of Israel is my witness that when I revealedthis secret to Moses, all the armies of the height, in everyheaven, were angry with me...."[30]Fourth, Gruenwald's research emphasizes the close proximitybetween apocalyptic and Merkabah mysticism in the concept of"secret oath/name" which plays a significant role inthe cosmology of 1 Enoch and 3 Enoch.[31]In contrast to these apocalyptic and Merkabah Enochic texts, 2Enoch offers a different understanding of"secrets." At least four points of difference need tobe noted. First, 2 Enoch does not apply the notion of"secrets" to many types of revelation. This term,occurs very rarely in the book and is reserved only for theparticular cosmogonic[32]revelation of the Lord. Second, the term is never applied to anearthly affair, not even in reference to historical andeschatological information. Third, the "secret name"does not play any significant role in 2 Enoch's cosmogony.Fourth, the angels in 2 Enoch do not know about God'scosmogonic "secrets."Moreover, it seems that in 2 Enoch the realm of thesecrets, even "topologically," transcends the angelicworld. The shorter recension tells that before the cosmogonicrevelation took place, the Lord had "placed" Enoch tothe left of Himself, closer than Gabriel.[33] Further, the Lord confirms thetranscendence of the knowledge about creation over the angelicworld when He informs Enoch that even to his angels He hasexplained neither his secrets nor his "endless andinconceivable creation which He conceived."[34] The "secrecy" of the Lord's revelation is underscoredfurther by several additional factors. First, immediately following the cosmogonic instructions, theLord informed Enoch that he appointed an intercessor, thearchangel Michael, and guardian angels, Arioch and Marioch,[35] for Enoch'swritings which should not perish in the impending flood:For I will give you an intercessor, Enoch, my archistratig,Michael, on account of your handwritings and the handwritings ofyour fathers - Adam and Seth. They will not be destroyed untilthe final age. For I have commanded my angels Arioch and Marioch,whom I have appointed on the earth to guard them and to commandthe things of time to preserve the handwritings of your fathersso that they might not perish in the impending flood which I willcreate in your generation (33:10-12).[36]The motif of the guardian angels of the books is pecular to theesoteric tradition conveyed to Enoch. It might indicate that wedeal here with the famous "secret" books by whichantediluvian wisdom reached postdeluvian generations. This motifof antediluvian "secret" writings has a number ofparallels in Mesopotamian lore.[37]Second, the esoteric details of the Lord's cosmogonic revelationsdo not appear in chapters 39-66, dedicated to Enoch'sinstructions to his children. In these chapters Enoch shares theinformation about his heavenly tour and his extraordinaryexperiences near the Throne of Glory. He conveys to his childrenan esoteric knowledge which includes meteorological, cosmologicaland eschatological information. In this section of the book Enocheven offers a lengthy description of the Lord's limbs"without measure and analogy"[38] which, some scholars believe,belongs to another highly esoteric trend of Jewish mysticism.[39] The fullaccount of God's cosmogonic revelations, however, does not appearin these instructions of Enoch. Even though the text makesseveral allusions to the creation story, telling that "theLord was the one who laid the foundations upon the unknown thingsand... spread out the heavens above the visible and the invisiblethings,"[40]Enoch never discloses to his children the full story about Adoiland Aruchas. 2ff7e9595c