They are angry with me, because I know what I am. Said the little eagle. How do you know that they are angry with you? Because, they despise me for wanting to soar, they only want me to peck at the dirt, looking for ants, with them. But I can't do that. I don't have chicken feet, I have eagle wings. And what is so wrong with having eagle wings and no chicken feet? Asked the old owl. I'm not sure, that's what I'm trying to find out. They hate you because you know that you are an eagle and they want you to think you are a chicken so that you will peck at the ground looking for ants and worms, so that you will never know that you are an eagle and always think yourself a chicken. Let them hate you, they will always be chickens, and you will always be an eagle. You must fly. You must soar. Said the old owl.
Note, to-day, an instructive, curious spectacle and conflict. Science, (twin, in its fields, of Democracy in its)—Science, testing absolutely all thoughts, all works, has already burst well upon the world—a sun, mounting, most illuminating, most glorious—surely never again to set. But against it, deeply entrench'd, holding possession, yet remains, (not only through the churches and schools, but by imaginative literature, and unregenerate poetry,) the fossil theology of the mythic-materialistic, superstitious, untaught and credulous, fable-loving, primitive ages of humanity.
Mindfulness helps us get better at seeing the difference between what’s happening and the stories we tell ourselves about what’s happening, stories that get in the way of direct experience. Often such stories treat a fleeting state of mind as if it were our entire and permanent self.
If the radiance of a thousand suns were to burst at once into the sky, that would be like the splendor of the Mighty One... I am become Death, the Shatterer of Worlds.
A Swedish minister having assembled the chiefs of the Susquehanna Indians, made a sermon to them, acquainting them with the principal historical facts on which our religion is founded — such as the fall of our first parents by eating an apple, the coming of Christ to repair the mischief, his miracles and suffering, etc. When he had finished an Indian orator stood up to thank him.‘What you have told us,’ says he, ‘is all very good. It is indeed bad to eat apples. It is better to make them all into cider. We are much obliged by your kindness in coming so far to tell us those things which you have heard from your mothers. In return, I will tell you some of those we have heard from ours.‘In the beginning, our fathers had only the flesh of animals to subsist on, and if their hunting was unsuccessful they were starving. Two of our young hunters, having killed a deer, made a fire in the woods to boil some parts of it. When they were about to satisfy their hunger, they beheld a beautiful young woman descend from the clouds and seat herself on that hill which you see yonder among the Blue Mountains.‘They said to each other, “It is a spirit that perhaps has smelt our broiling venison and wishes to eat of it; let us offer some to her.” They presented her with the tongue; she was pleased with the taste of it and said: “Your kindness shall be rewarded; come to this place after thirteen moons, and you will find something that will be of great benefit in nourishing you and your children to the latest generations.” They did so, and to their surprise found plants they had never seen before, but which from that ancient time have been constantly cultivated among us to our great advantage. Where her right hand had touched the ground they found maize; where her left had touched it they found kidney-beans; and where her backside had sat on it they found tobacco.’The good missionary, disgusted with this idle tale, said: ‘What I delivered to you were sacred truths; but what you tell me is mere fable, fiction, and falsehood.’The Indian, offended, replied: ‘My brother, it seems your friends have not done you justice in your education; they have not well instructed you in the rules of common civility. You saw that we, who understand and practise those rules, believed all your stories; why do you refuse to believe ours?
I just wish moments weren’t so fleeting!' Isaac called to the man on the roof, 'They pass so quickly!' 'Fleeting?!' responded the tilling man, 'Moments? They pass quickly?! . . . Why, once a man is finished growing, he still has twenty years of youth. After that, he has twenty years of middle age. Then, unless misfortune strikes, nature gives him twenty thoughtful years of old age. Why do you call that quickly?' And with that, the tilling man wiped his sweaty brow and continued tilling; and the dejected Isaac continued wandering. 'Stupid fool!' Isaac muttered quietly to himself as soon as he was far enough away not to be heard.
Is there some lesson on how to be friends?I think what it means is that central to livinga life that is good is a life that's forgiving.We're creatures of contact regardless of whetherwe kiss or we wound. Still, we must come together.Though it may spell destruction, we still ask for more--since it beats staying dry but so lonely on shore.So we make ourselves open while knowing full wellit's essentially saying please, come pierce my shell.
Some women have kissed—and some are kissing—a lot of frogs, even though the very first man that they have each kissed was and is still a prince.
In the specially Christian case we have to react against the heavy bias of fatigue. It is almost impossible to make the facts vivid, because the facts are familiar; and for fallen men it is often true that familiarity is fatigue. I am convinced that if we could tell the supernatural story of Christ word for word as of a Chinese hero, call him the Son of Heaven instead of the Son of God, and trace his rayed nimbus in the gold thread of Chinese embroideries or the gold lacquer of Chinese pottery, instead of in the gold leaf of our own old Catholic paintings, there would be a unanimous testimony to the spiritual purity of the story. We should hear nothing then of the injustice of substitution or the illogicality of atonement, of the superstitious exaggeration of the burden of sin or the impossible insolence of an invasion of the laws of nature. We should admire the chivalry of the Chinese conception of a god who fell from the sky to fight the dragons and save the wicked from being devoured by their own fault and folly. We should admire the subtlety of the Chinese view of life, which perceives that all human imperfection is in very truth a crying imperfection. We should admire the Chinese esoteric and superior wisdom, which said there are higher cosmic laws than the laws we know.
Nature is what we know. We do not know the gods of religions. And nature is not kind, or merciful, or loving. If God made me — the fabled God of the three qualities of which I spoke: mercy, kindness, love — He also made the fish I catch and eat. And where do His mercy, kindness, and love for that fish come in? No; nature made us — nature did it all — not the gods of the reli
The enduring rapture with magic and fable has always struck me as latently childish and somehow sexless (and thus also related to childlessness).
We read the pagan sacred books with profit and delight. With myth and fable we are ever charmed, and find a pleasure in the endless repetition of the beautiful, poetic, and absurd. We find, in all these records of the past, philosophies and dreams, and efforts stained with tears, of great and tender souls who tried to pierce the mystery of life and death, to answer the eternal questions of the Whence and Whither, and vainly sought to make, with bits of shattered glass, a mirror that would, in very truth, reflect the face and form of Nature's perfect self.These myths were born of hopes, and fears, and tears, and smiles, and they were touched and colored by all there is of joy and grief between the rosy dawn of birth, and death's sad night. They clothed even the stars with passion, and gave to gods the faults and frailties of the sons of men. In them, the winds and waves were music, and all the lakes, and streams, and springs,—the mountains, woods and perfumed dells were haunted by a thousand fairy forms. They thrilled the veins of Spring with tremulous desire; made tawny Summer's billowed breast the throne and home of love; filled Autumns arms with sun-kissed grapes, and gathered sheaves; and pictured Winter as a weak old king who felt, like Lear upon his withered face, Cordelia's tears. These myths, though false, are beautiful, and have for many ages and in countless ways, enriched the heart and kindled thought. But if the world were taught that all these things are true and all inspired of God, and that eternal punishment will be the lot of him who dares deny or doubt, the sweetest myth of all the Fable World would lose its beauty, and become a scorned and hateful thing to every brave and thoughtful man.
Thank-you, son,’ said his father. ‘I want you to know we’re bothproud of you. Take care, and keep in touch if you can.’‘Or even better, visit!’ said his mother, ‘our home isn’t completewithout you!
And yet it was also true that the tumor could not be removed by our doctor, and as a result of that a strange medication had been given him that enabled my brother to become even more of an enigma than he was before, and as a result of that there came to exist not only the machine and the inertia that came with it, but a change of perspective among the townsfolk that was a result of their interactions with the various phases of my brother. And so it was that when the flood began to rear its terrible head, not only was there the inertia that we all had to deal with, but a sense of the sublime that we had begun to feel for the waters which had roared upon the horizon.
It has always been a mystery to me how Adam, Eve, and the serpent were taught the same language. Where did they get it? We know now, that it requires a great number of years to form a language; that it is of exceedingly slow growth. We also know that by language, man conveys to his fellows the impressions made upon him by what he sees, hears, smells and touches. We know that the language of the savage consists of a few sounds, capable of expressing only a few ideas or states of the mind, such as love, desire, fear, hatred, aversion and contempt. Many centuries are required to produce a language capable of expressing complex ideas. It does not seem to me that ideas can be manufactured by a deity and put in the brain of man. These ideas must be the result of observation and experience.
When I grow up, maybe I will bethe first one to circle the sea.Or maybe I will just spend all my daydoing everything my way.Maybe I will be in a world of my ownI just hope not alone.I just know that whatever I doI will never, ever forget about you.
Rain turned to ice,and lightning splintered, it splicedthe black sky, it seeped a bright white.All animals they fled,from the sky as it bled,pale death that fell veiling the night.
Envy said, “Girl, I remember well,ye, who I flung from Hell,and not a day has passed, I haven’t missedthe loss of your soul that I mourned,I’ve been bereft and forlorn,for the sweet taste of your flesh I’ve yet to kiss.But no worries—bygones,that’s the past—long gone,I don’t hold a grudge, no, in no way.And though your family they did swindlemy joy of flaying ye on a spindle, I begrudge ye not a little, so let’s play.So, merely toss your token in my well,and all your dreams I will unveil,for ye alone, them I’ll grant.Come closer, little Penny,your hands I know are not empty,ye have something I dreadfully want.
In hundreds of years of wish fulfillment,never once to the demon’s bereavement,had a wish gone unable to be yielded.It was love this day, which defeated the curse,and there in Hell there was little worse,than the dark forces of evil gone unwielded.
Our house was an old Tudor mansion. My father was very particular in keeping the smallest peculiarities of his home unaltered. Thus the many peaks and gables, the numerous turrets, and the mullioned windows with their quaint lozenge panes set in lead, remained very nearly as they had been three centuries back. Over and above the quaint melancholy of our dwelling, with the deep woods of its park and the sullen waters of the mere, our neighborhood was thinly peopled and primitive, and the people round us were ignorant, and tenacious of ancient ideas and traditions. Thus it was a superstitious atmosphere that we children were reared in, and we heard, from our infancy, countless tales of horror, some mere fables doubtless, others legends of dark deeds of the olden time, exaggerated by credulity and the love of the marvelous. (Horror: A True Tale)
We know that there are many animals on this continent not found in the Old World. These must have been carried from here to the ark, and then brought back afterwards. Were the peccary, armadillo, ant-eater, sloth, agouti, vampire-bat, marmoset, howling and prehensile-tailed monkey, the raccoon and muskrat carried by the angels from America to Asia? How did they get there? Did the polar bear leave his field of ice and journey toward the tropics? How did he know where the ark was? Did the kangaroo swim or jump from Australia to Asia? Did the giraffe, hippopotamus, antelope and orang-outang journey from Africa in search of the ark? Can absurdities go farther than this?
The story of the herd of seals. Hundreds of them on a beach; among them the hunter killing one after the other with a club. Together they could easily have crushed him— but they lay there, watching him come to murder, and did not move; he was only killing a neighbor— one neighbor after the other. The story of the European seals. The sunset of civilization. Tired shapeless Götterdämmerung. The empty banners of human rights. The sell-out of a continent. The onrushing deluge. The haggling for the last prices. The old dance of despair on the volcano. Peoples again slowly being driven into a slaughterhouse. The fleas would save themselves when the sheep were being sacrificed. As always.
Dead tree branches rattled,the cold wind seethed, it prattled of abominations about to unfold.A lone wolf howled,the full moon it prowled,ready for evils untold.
In Pliny I read about the invention of clay modeling. A Sicyonian potter came to Corinth. There his daughter fell in love with a young man who had to make frequent long journeys away from the city. When he sat with her at home, she used to trace the outline of his shadow that a candle’s light cast on the wall. Then, in his absence she worked over the profile, deepening, so that she might enjoy his face, and remember. One day the father slapped some potter’s clay over the gouged plaster; when the clay hardened he removed it, baked it, and showed it abroad (63).
It is not then the existence or the non-existence, of the persons that I trouble myself about; it is the fable of Jesus Christ, as told in the New Testament, and the wild and visionary doctrine raised thereon, against which I contend. The story, taking it as it is told, is blasphemously obscene. It gives an account of a young woman engaged to be married, and while under this engagement, she is, to speak plain language, debauched by a ghost.
Like Solon, Plato intended to write a long fable about legendary Atlantis; like Solon, he never did write it. Yet there existed beyond the Atlantic an unvisited land, after all, and it is more strange than any of Plato's myths that Plato's apprehension of order and justice should be a living influence among the people of that land, twenty-four centuries after the mystical philosopher's soul departed from Athens.
I could end this with a moral,as if this were a fable about animals,though no fables are really about animals.
And the weird weird thing about this story of Angela's Ring was that it didn't even have a point to it, no happy ending, no lesson to be learnt.It was like one person's cry of pain, echoing out on and on and on trough the generations, even after that person was long long dead.
A gossip spread a rumor, and became notorious from the deed. The gossip then started a fire beyond their control, and when it spread, the gossip spread the word around, but people just ran away. The gossip died in the fire they started, longing for warmth they could not find or keep when they did. And no one spread the word, about the gossips' death.