No more light answers. Let our officersHave note what we purpose. I shall breakThe cause of our expedience to the QueenAnd get her leave to part. For not aloneThe death of Fulvia, with more urgent touches,Do strongly speak to us, but the letters tooOf many our contriving friends in RomePetition us at home. Sextus PompeiusHath given the dare to Caesar and commandsThe empire of the sea. Our slippery people,Whose love is never linked to the deserverTill his deserts are past, begin to throwPompey the Great and all his dignitiesUpon his son, who - high in name and power,Higher than both in blood and life - stands upFor the main soldier; whose quality, going on,The sides o' th' world may danger. Much is breedingWhich, like the courser's hair, hath yet but lifeAnd not a serpent's poison.

Anonymous > Quotes > Quotable Quote“I see life as a roadside inn where I have to stay until the coach from the abyss pulls up. I don’t know where it will take me, because I don’t know anything. I could see this inn as a prison, for I’m compelled to wait in it; I could see it as a social centre, for it’s here that I meet others. But I’m neither impatient nor common. I leave who will to stay shut up in their rooms, sprawled out on beds where they sleeplessly wait, and I leave who will to chat in the parlours, from where their songs and voices conveniently drift out here to me. I’m sitting at the door, feasting my eyes and ears on the colours and sounds of the landscape, and I softly sing – for myself alone – wispy songs I compose while waiting.

Cognitive science has something of enormous importance to contribute to human freedom: the ability to learn what our unconscious conceptual systems are like and how our cognitive unconscious functions. If we do not realize that most of our thought is unconscious and that we think metaphorically, we will indeed be slaves to the cognitive unconscious. Paradoxically, the assumption that we have a radically autonomous rationality as traditionally conceived actually limits our rational autonomy. It condemns us to cognitive slavery - to an unaware and uncritical dependence on our unconscious metaphors. To maximize what conceptual freedom we can have, we must be able to see through and move beyond philosophies that deny the existence of an embodied cognitive unconscious that governs most of our mental lives.

… in these new days and in these new pages a philosophical tradition of the spontaneity of speculation kind has been rekindled on the sacred isle of Éire, regardless of its creative custodian never having been taught how to freely speculate, how to profoundly question, and how to playfully define. Spontaneity of speculation being synonymous with the philosophical-poetic, the philosophical-poetic with the rural philosopher-poet, and by roundelay the rural philosopher-poet thee with the spontaneity of speculation be. And by the way of the rural what may we say? A philosopher-poet of illimitable space we say. Iohannes Scottus Ériugena the metaphor of old salutes you; salutes your lyrical ear and your skilful strumming of the rippling harp. (Source: Hearing in the Write, Canto 19, Ivy-muffled)

Sometimes I think that creativity is a matter of seeing, or stumbling over, unobvious similarities between things—like composing a fresh metaphor, but on a more complex scale. One night in Hiroshima it occurred to me that the moon behind a certain cloud formation looked very like a painkiller dissolving in a glass of water. I didn’t work toward that simile, it was simply there: I was mugged, as it were, by the similarity between these two very different things. Literary composition can be a similar process. The writer’s real world and the writer’s fictional world are compared, and these comparisons turned into text. But other times literary composition can be a plain old slog, and nothing to do with zones or inspiration. It’s world making and the peopling of those worlds, complete with time lines and heartache.

The mechanism by which spirituality becomes passionate is metaphor. An ineffable God requires metaphor not only to be imagined but to be approached, exhorted, evaded, confronted, struggled with, and loved. Through metaphor, the vividness, intensity, and meaningfulness of ordinary experiences becomes the basis of a passionate spirituality. An ineffable God becomes vital through metaphor: The Supreme Being. The Prime Mover. The Creator. The Almighty. The Father. The King of Kings. Shepherd. Potter. Lawgiver. Judge. Mother. Lover. Breath. The vehicle by which we are moved in passionate spirituality is metaphor. The mechanism of such metaphor is bodily. It is a neural mechanism that recruits our abilities to perceive, to move, to feel, and to envision in the service not only of theoretical and philosophical thought, but of spiritual experience.

Why would a white caribou come down to Beaver River, where the woodland herd lives? Why would she leave the Arctic tundra, where the light blazes incandescent, to haunt these shadows? Why would any caribou leave her herd to walk, solitary, thousands of miles? The herd is comfort. The herd is a fabric you can't cut or tear, passing over the land. If you could see the herd from the sky, if you were a falcon or a king eider, it would appear like softly floating gauze over the face of the snow, no more substantial than a cloud. "We are soft," the herd whispers. "We have no top teeth. We do not tear flesh. We do not tear at any part of life. We are gentleness itself. Why would any of us break from the herd? Break, apart, separate, these are hard words. The only reason any of us would become one, and not part of the herd, is if she were lost.

The ChairI’m writing to you, who made the archaic wooden chairlook like a throne while you sat on it.Amidst your absence, I choose to sit on the floor,which is dusty as a dry Kansas day.I am stoic as a statue of Buddha,not wanting to bother the old wooden chair,which has been silent now for months.In this sunlit moment I think of you.I can still picture you sitting there--your forehead wrinkled like an un-ironed shirt,the light splashed on your face,like holy water from St. Joseph’s.The chair, with rounded curveslike that of a full-figured woman,seems as mellow as a monk in prayer.The breeze blows from beyond the curtains,as if your spirit has come back to rest.Now a cloud passes overhead,and I hush, waiting to hear what restsso heavily on the chair’s lumbering mind.Do not interrupt, even if the wind offers to carryyour raspy voice like a wispy cloud.

Our metaphors for the operation of the brain are frequently drawn from the production line. We think of the brain as a glorified sausage machine, taking in information from the senses, processing it and regurgitating it in a different form, as thoughts or actions. The digital computer reinforces this idea because it is quite explicitly a machine that does to information what a sausage machine does to pork. Indeed, the brain was the original inspiration and metaphor for the development of the digital computer, and early computers were often described as 'giant brains'. Unfortunately, neuroscientists have sometimes turned this analogy on its head, and based their models of brain function on the workings of the digital computer (for example by assuming that memory is separate and distinct from processing, as it is in a computer). This makes the whole metaphor dangerously self-reinforcing.

Metaphor isn't just decorative language. If it were, it wouldn't scare us so much. . . . Colorful language threatens some people, who associate it, I think, with a kind of eroticism (playing with language in public = playing with yourself), and with extra expense (having to sense or feel more). I don't share that opinion. Why reduce life to a monotone? Is that truer to the experience of being alive? I don't think so. It robs us of life's many textures. Language provides an abundance of words to keep us company on our travels. But we're losing words at a reckless pace, the national vocabulary is shrinking. Most Americans use only several hundred words or so. Frugality has its place, but not in the larder of language. We rely on words to help us detail how we feel, what we once felt, what we can feel. When the blood drains out of language, one's experience of life weakens and grows pale. It's not simply a dumbing down, but a numbing.

People think blood red, but blood don't got no colour. Not when blood wash the floor she lying on as she scream for that son of a bitch to come, the lone baby of 1785. Not when the baby wash in crimson and squealing like it just depart heaven to come to hell, another place of red. Not when the midwife know that the mother shed too much blood, and she who don't reach fourteen birthday yet speak curse 'pon the chile and the papa, and then she drop down dead like old horse. Not when blood spurt from the skin, on spring from the axe, the cat-o'-nine, the whip, the cane and the blackjack and every day in slave life is a day that colour red. It soon come to pass when red no different from white or blue or black or nothing. Two black legs spread wide and mother mouth screaming. A black baby wiggling in blood on the floor with skin darker than midnight but the greenest eyes anybody ever done seen. I goin' call her Lilith. You an call her what they call her.

In the time we spend reeling in confusion, grasping at straws trying to piece our egos together, we forget to acknowledge some things. Society created gender roles and categorizations and lifestyles and names and titles because we fear the unknown, especially when the unknown is us.It’s as though we’re stranded in the middle of an ocean, but we were promised the current would bring us back ashore. We’re given all we need on the life raft. As far as we can see, we’re being led back, slowly. We don’t know when we’ll approach the shore, but all evidence points to the fact that we will. But we don’t spend our time looking around, enjoying the view, seeing who came with us, and riding out the waves. We sit and panic about what we’re doing and why we came here.It doesn’t matter where we started because we may never know. It matters where we’re going, because that, we do. We begin and we end. We’ve seen one, so there’s only one other option.

This kindness, this stupid kindness, is what is most truly human in a human being. It is what sets man apart, the highest achievement of his soul. No, it says, life is not evil!This kindness is both senseless and wordless. It is instinctive, blind. When Christianity clothed it in the teachings of the Church Fathers, it began to fade; its kernel became a husk. It remains potent only while it is dumb and senseless, hidden in the living darkness of the human heart – before it becomes a tool or commodity in the hands of preachers, before its crude ore is forged into the gilt coins of holiness. It is as simple as life itself. Even the teachings of Jesus deprived it of its strength.But, as I lost faith in good, I began to lose faith even in kindness. It seemed as beautiful and powerless as dew. What use was it if it was not contagious?How can one make a power of it without losing it, without turning it into a husk as the Church did? Kindness is powerful only while it is powerless. If Man tries to give it power, it dims, fades away, loses itself, vanishes.

At last he was to feel that he had the town, as it were, in his pocket, and was ready for anything. Accordingly he sent a confidential messenger to Rome, to ask his father what step he should next take, his power in Gabii being, by God's grace, by this time absolute. Tarquin, I suppose, was not sure of the messenger's good faith: in any case, he said not a word in reply to his question, but with a thoughtful air went out to the garden. The man followed him, and Tarquin, strolling up and down in silence, began knocking off poppy-heads with his stick. The messenger at last wearied of putting his question and waiting for the reply, so he returned to Gabii supposing his mission to have failed. He told Sextus what he had said and what he had seen his father do: the king, he declared, whether from anger, or hatred, or natural arrogance, had not uttered a single word. Sextus realized that though his father had not spoken, he had, by his action, indirectly expressed his meaning clearly enough; so he proceeded at once to act upon his murderous instructions.

Peeling an OrangeBetween you and a bowl of oranges I lie nudeReading The World’s Illusion through my tears.You reach across me hungry for global fruit,Your bare arm hard, furry and warm on my belly.Your fingers pry the skin of a naval orangeReleasing tiny explosions of spicy oil.You place peeled disks of gold in a bizarre patternOn my white body. Rearranging, you bend and biteThe disks to release further their eager scent.I say “Stop, you’re tickling,” my eyes still on the page.Aromas of groves arise. Through green leavesGlow the lofty snows. Through red lipsYour white teeth close on a translucent segment.Your face over my face eclipses The World’s Illusion.Pulp and juice pass into my mouth from your mouth.We laugh against each other’s lips. I hold my bookBehind your head, still reading, still weeping a little.You say “Read on, I’m just an illusion,” rollingOver upon me soothingly, gently unmoving,Smiling greenly through long lashes. And soonI say “Don’t stop. Don’t disillusion me.”Snows melt. The mountain silvers into many a stream.The oranges are golden worlds in a dark dream.