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“The brief beauty that the player brings into being transforms a given period of time into pure continuance; it is certain never to be repeated; like the existence of dayfies and other such short-Lived creatures, beauty is a perfect abstraction and creation of life itself.“

When people concentrate on the idea of beauty, they are, without realizing it, confronted with the darkest thoughts that exist in this world. That, I suppose, is how human beings are made.

Nadja, qui a rejeté un pan de sa cape sur son épaule, se donne, avec une étonnante facilité, les airs du Diable, tel qu'il apparaît dans les gravures romantiques. Il fait très sombre et très froid. En me rapprochant d'elle, je m'effraie de constater qu'elle tremble, mais littéralement, « comme une feuille ».

“Le manque d'indices suffisants sur ce qui se passe après la chute du ballon, sur ce dont Solange et sa partenaire peuvent exactement être la proie pour devenir ces superbes bêtes de proie, demure par excellence ce qui me confond”

The thematic system gives symphonic interest, reasonable-ness, and unity to the music, enabling the composer to exhaust every aspect and quality of his melodic material, and, in Beethoven's manner, to work miracles of beauty, expression and significance with the briefest phrases.

If human nature, which is the highest organization of life reached on this planet, is really degenerating, then human society will decay; and no panic-begotten penal measures can possibly save it: we must, like Prometheus, set to work to make new men instead of vainly torturing old ones.

In short, though men felt all the charm of abounding life and abandonment to its impulses, they dared not, in their deep self-mistrust, conceive it otherwise than as a force making for evil-one which must lead to universal ruin unless checked and literally mortified by self-renunciation in obedience to superhuman guidance, or at least to some reasoned system of morals.

If we would understand the Scientific Revolution correctly, we should always remember that its most powerful impetus was the unremitting search for hidden divinity. As such, it is a direct descendant of the breakdown of the bicameral mind.

Mycenae no Longer exists by the end of the twelfth century B.c. It has been ground out into legend and wonder. And we can imagine the first aoidos, still bicameral, wandering entranced from ruined camp to camp of refugees, singing the bright goddess through his white lips of the wrath of Achilles in a golden age that was and is no more.

Since I love him;
I must refuse to help him; he stands or he falls unhelped by me:
gods rely only on heroes.

For men in their scorn would laugh at our might, jeer at the glorious gods, if today your warlike daughter should not revenge
all the wrongs of your wife!
The Wälsung dies for my honour!
Will Wotan now give me his oath?

“I feel a temptation to turn and destroy them; change to flickering fire, and burn those great ones who thought I was tamed, rather than blindly sink with the blind, although they're so gracious and god-like!”

Nor ought we to be moved by the fact that in God essence and existence are the same, as the first argument proposed. But it is not understood of the existence that signifies the composition of intellect, for thus God's existence falls to demonstration when from demonstrative arguments our mind is led to form of God the proposition which expresses that God exists.

From companion material Epiphany and Apocalypse:

Fade away in bliss before man's [deed]
before the hero whom, alas, [you created!]

Here, in the notion of the gods' deposition by man, was a theme that brought the action of the ideologically outmoded, neo-Hegelian Nibelung Legend into line with the most progressive thought of the day.

The Old Testament also indicated that one of the types of idol there referred to, the Terap, could speak. Ezekiel, 21:21, describes the king of Babylon as consulting with several of them.
Further direct evidence comes trom America. The conquered Aztecs told the Spanish invaders how their history began when a statue from a ruined temple belonging to a previous culture spoke to their leaders.

“Thus it is that a thing seeks to be united with God as to its ultimate end to the degree this is possible for it. But a thing is more intimately united with God insofar as it attains to his substance, whích comes about when it knows something of the divine substance, which requires some likeness of him. Therefore the intellectual substance tends towards divine knowledge as to its ultimate end.”

“…the [God-King] thus propped up on his pillow of stones, was in the hallucinations of his people still giving forth commands. For a time at least, the very place, even the smoke from its holy fire, rising into visibility from furlongs around, was, like the gray mists of the Aegean for Achilles, a source of hallucinations and of the commands that controlled the Mesolithic world of Eynan.”

“…slightly more than one eighth of an inch in diameter as it plunges over the amygdala across the top of the hypothalamus toward the other temporal lobe. Here then, I suggest, is the tiny bridge across which came the directions which built our civilizations and founded the world’s religions, where gods spoke to men and were obeyed because they were human volition.”

“Because good, as was said, indicates the order of being to appetite, the true indicates its order to intellect. Hence […] in Metaphysics 6.4 that good and evil are in things, but the true and false are in the mind. The thing is called true only insofar as it is adequated to intellect. So the true is primarily in intellect and secondarily in things

“Symbolic theology is not argumentative, especially since it is not the exposition of any author. It can be said however that it is not called a mixing when one of the two passes into the power of the other, but when both are altered in their nature. Hence those who employ philosophical texts in sacred doctrine, putting it to the service of the faith, do not mingle water with wine, but change water into wine.”

“Yes, readers of this book, none of you really care to see humanity revealed in its nakedness. "Why should we do so?" you say. "What would be the use of it? Do we not know for ourselves that human life contains much that is gross and contemptible? Do we not with our own eyes have to look upon much that is anything but comforting?”

“Thus, in order for us to have a science of divine things, it is not necessary that knowledge of essence be presupposed. Or it might be said that the fact that we know of him what he is not plays the role in divine science of knowledge of what he is, because just as a thing is distinguished from others by what it is, so too can it be by knowledge of what it is not.”

(Apophatic theology = Pseudo-Dionysius)

“Hector challenges Achilles, demands of Deïphobus another spear and turns to find nothing there. […] The Trojan War was directed by hallucinations. And the soldiers who were so directed were not at all like us. They were noble automatons who knew not what they did”

“The bulk of the poem is consistent in its lack of analog consciousness and points back to a different kind of human nature.”