| The first excerpt represents the past or something you must release, and is drawn from The Tanach: Genesis 30: 40 And Jacob separated the lambs--he also set the faces of the flocks toward the streaked and all the dark in the flock of Laban-- and put his own droves apart, and put them not unto Laban's flock.
Genesis 30: 41 And it came to pass, whensoever the stronger of the flock did conceive, that Jacob laid the rods before the eyes of the flock in the gutters, that they might conceive among the rods; Genesis 30: 42 but when the flock were feeble, he put them not in; so the feebler were Laban's, and the stronger Jacob's.
Genesis 30: 43 And the man increased exceedingly, and had large flocks, and maid-servants and men-servants, and camels and asses.
Genesis 31: 1 And he heard the words of Laban's sons, saying: 'Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this wealth.'
Genesis 31: 2 And Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime.
Genesis 31: 3 And the LORD said unto Jacob: 'Return unto the land of thy fathers, and to thy kindred; and I will be with thee.'
Genesis 31: 4 And Jacob sent and called Rachel and Leah to the field unto his flock,
Genesis 31: 5 and said unto them: 'I see your father's countenance, that it is not toward me as beforetime; but the God of my father hath been with me.
Genesis 31: 6 And ye know that with all my power I have served your father.
The Tanach |
The second excerpt represents the present or the deciding factor of the moment, and is drawn from Philebus by Plato: everlasting quality of reason or reasoning which never grows old in us. At
first we have but a confused conception of them, analogous to the eyes
blinking at the light in the Republic. To this Plato opposes the
revelation from Heaven of the real relations of them, which some
Prometheus, who gave the true fire from heaven, is supposed to have
imparted to us. Plato is speaking of two things--(1) the crude notion of
the one and many, which powerfully affects the ordinary mind when first
beginning to think; (2) the same notion when cleared up by the help of
dialectic.
To us the problem of the one and many has lost its chief interest and
perplexity. We readily acknowledge that a whole has many parts, that the
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The third excerpt represents the future or something you must embrace, and is drawn from Theaetetus by Plato: motion, all things must always have every sort of motion?
THEODORUS: Most true.
SOCRATES: Consider a further point: did we not understand them to explain
the generation of heat, whiteness, or anything else, in some such manner as
the following:--were they not saying that each of them is moving between
the agent and the patient, together with a perception, and that the patient
ceases to be a perceiving power and becomes a percipient, and the agent a
quale instead of a quality? I suspect that quality may appear a strange
and uncouth term to you, and that you do not understand the abstract
expression. Then I will take concrete instances: I mean to say that the
producing power or agent becomes neither heat nor whiteness but hot and
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