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It is not unlikely, too, that the rejection of God is a kind of punishment: we may well believe that those who knew the Gods and neglected them in one life may in another life be deprived of the knowledge of them altogether. Also those who have worshipped their own kings as gods have deserved as their punishment to lose all knowledge of God.
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Since we have received everything from the Gods, and it is right to pay the giver some tithe of his gifts, we pay such a tithe of possessions in votive offering, of bodies in gifts of (hair and) adornment, and of life in sacrifices.
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Souls that have lived in virtue are in general happy, and when separated from the irrational part of their nature, and made clean from all matter, have communion with the gods and join them in the governing of the whole world. Yet even if none of this happiness fell to their lot, virtue itself, and the joy and glory of virtue, and the life that is subject to no grief and no master are enough to make happy those who have set themselves to live according to virtue and have achieved it.
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The divine itself is without needs, and the worship is paid for our own benefit. The providence of the Gods reaches everywhere and needs only some congruity for its reception. All congruity comes about by representation and likeness; for which reason the temples are made in representation of heaven, the altar of earth, the images of life (that is why they are made like living things), the prayers of the element of though, the mystic letters of the unspeakable celestial forces, the herbs and stones of matter, and the sacrificial animals of the irrational life in us.
From all these things the Gods gain nothing; what gain could there be to God? It is we who gain some communion with them.
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First, we must consider what soul is. It is, then, that by which the animate differs from the inanimate. The difference lies in motion, sensation, imagination, intelligence. Soul therefore, when irrational, is the life of sense and imagination; when rational, it is the life which controls sense and imagination and uses reason. The irrational soul depends on the affections of the body; it feels desire and anger irrationally. The rational soul both, with the help of reason, despises the body, and, fighting against the irrational soul, produces either virtue or vice, according as it is victorious or defeated.
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The Chinese seemed to be mourning Mao in a heartfelt fashion. But I wondered how many of their tears were genuine. People had practiced acting to such a degree that they confused it with their true feelings.
Jung Chang
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