Nayusha > Nayusha's Quotes

“He knelt by the bed and bent over her, draining their last moment to its lees; and in the silence there passed between them the word which made all clear.”
― Edith Wharton, The House of Mirth

“Dreams are good for three things:
ALIF:
You want something but you just can’t ask for it. So you’ll say that you’ve dreamed about it. In this manner, you can ask for what you want without actually asking for it.

BA:
You want to harm someone. For example, you want to slander a woman. So, you’ll say that such-and-such woman is committing adultery or that such-and-such pasha is pilfering wine by the jug. I dreamed it, you’ll say. In this fashion, even if they don’t believe you, the mere mention of the sinful deed is almost never forgotten.

DJIM:
You want something, but you don’t even know what it is. So, you’ll describe a confusing dream. Your friends or family will immediately interpret the dream and tell you what you need or what they can do for you. For example, they’ll say: You need a husband, a child, a house…”
― Orhan Pamuk, My Name Is Red

“To love at a distance and without hope; never to possess; to dream chastely of pale charms and impossible kisses extinguished on the waxen brow of death: ah, that is something like it. A delicious straying away from the world, and never the return. As only the unreal is not ignoble and empty, existence must be admitted to be abominable. Yes, imagination is the only good thing which heaven vouchsafes to the skeptic and pessimist, alarmed by the eternal abjectness of life.”
― Huysmans Joris-Karl Huysmans, Là-Bas

“Viewed from the standpoint of the Enlightenment, the Veda is as dark as night, dense, with no apparent inclination toward clarity. It is a world that is self-sufficient, highly tensioned, even convulsive, wrapped up in itself, with no curiosity about any other manner of existence. Streaked by all kinds of violent desires, it has no thirst for objects, vassals, pomp. If we are looking for an emblem of something utterly alien to modernity (however it might be defined), something that might look upon it with complete indifference, we find it in the Vedic people.”
― Roberto Calasso, L'ardore

“As the Vedic ritualists say, man is the only one of the sacrificial victims who also celebrates sacrifices. It is essential to anticipate this question: why invent the highly complex ceremony of sacrifice, if in the end everything is to be reduced to dividing up pieces of meat? Here is the answer given by the Aitareya Brāhmaṇa: the sacrificial victim shall be divided into thirty-six parts, because the bṛhatī meter consists of thirty-six syllables: “By dividing it in this way, the victim is made into a celestial being, whereas those who proceed in another way tear it apart like rogues or criminals.” And here we see the great role that meter plays in the Veda, as the primary articulation of form, as the first effective device for breaking away from the meaningless and arbitrary succession of existence. Here it is said, among other things, that “the bṛhatī is the mind.” And so, if the mind coils within itself the thirty-six fragments of the sacrificial victim, this alone is enough to transform those pieces of flesh into fragments of a whole that has a life of its own—and is perhaps also “a celestial being.”
― Roberto Calasso, L'ardore

“Choosing the tree to cut down, from which to make the yūpa, the sacrificial “post,” which in itself epitomizes the totality of the sacrifice, is like choosing any other victim: it is the act in which the mystery of election is revealed. The ritualist therefore considers it with great care, so that the sacrificer must bring all his keenness into play. What tree will he choose? Not the closest one in the forest. That would be too crude and too simple. It would be as if all you had to do was take one step forward to be chosen—and one step back not to be. But nor will the sacrificer choose the tree farthest away. The last would then be the most likely—and all, if they wanted to avoid being chosen, would rush to the most conspicuous positions. Here again the choice would lose its mystery. No, the sacrificer will choose “on the nearer side of the farther” and “on the farther side of the nearer.” And where in the forest does the farther begin? Where does the nearer reach its limit? No one can know this. Not even the sacrificer, until that inscrutable moment when he will say to the tree, in that grim, unctuous tone that all victims recognize: “We favor you, O divine lord of the forest.”
This way of dealing with the mystery of election brings us face-to-face with an implacable difference and peculiarity, from the brahminic point of view.”
― Roberto Calasso, L'ardore

“From time to time, too, and for the space of two or three paces, an image or an echo would rise up from the recesses of time: in the little streets of the beaters of silver and gold, for instance, there was a clear, unhurried tinkling, as if a djinn with a thousand arms was absent-mindedly practising on a xylophone.”
― Claude Lévi-Strauss, Tristes Tropiques

“Prajāpati: the creator god who is not entirely sure he exists. Prajāpati is the god who has no identity, who is the origin of all insoluble paradoxes. All identities arise from him, who himself has none. And so he takes a step back, or to one side, allowing the rush of mortal beings, ready to forget him, to carry on. But they will then return to him, to ask him the wherefore. And the wherefore can only be similar to what made them first emerge: a rite, a composition of elements, of forms, a temporary—the only—guarantee of existence. He never resembled a sovereign who elatedly surveys his dominions. He left that feeling to one of his sons, Indra—and he pitied him for it. He knew that, along with euphoria, and bound up with it, Indra would face mockery and retribution.

Since Prajāpati was an amalgam of seven ṛṣis, those “seers” who, in turn, had been seven “vital breaths,” though incapable of existing alone. Asat is therefore a place where at the beginning energy is burning. And so from the vital breaths were born “seven persons (puruṣas).” The first beings with bodily features were therefore the ṛṣis: the Saptarṣis, the original Seven Ṛṣis. But the Saptarṣis were immediately aware of their limited power. Generated by the vital breaths, they themselves could not procreate. Their first desire was therefore to act in concert, transforming themselves into a single person. This had to be their task: to compress themselves, condense themselves into one single body, occupying its various parts: “Two above the navel and two below the navel; one on the right side, one on the left side, one at the base.” There was now a body, but it had no head. Still they worked away. From each of them was extracted essence, sap, taste, rasa. And they concentrated it all into the same place, as if into a jar: that was the head. The person made up from the Seven Seers was now complete. And “that same person became Prajāpati.” This was how the Progenitor was created, he who generated everything, including the vital breaths, Indra, and the Saptarṣis who had laboriously created him.”
― Roberto Calasso, L'ardore

“tout au fond, seul, coiffe de la tiare et couvert d'escarboucles, mange et boit le roi Nabuchodonosor. A sa droite et a sa gauche, deux theories de pretres en bonnets pointus balancent des encensoirs. Par terre, sous lui, rampent les rois captifs, sans pieds ni mains, auxquels il jette des os a ronger; plus bas se tiennent ses freres, avec un bandeau sur les yeux,--etant tous aveugles. Une plainte continue monte du fond des ergastules. Les sons doux et lents d'un orgue hydraulique alternent avec les choeurs de voix; et on sent qu'il y a tout autour de la salle une ville demesuree, un ocean d'hommes dont les flots battent les murs.”
― Gustave Flaubert, The Temptation of St. Antony

“To step down there now as if completely free, to be released from the arduous states of play of psychological condition, to have leisure to be open and attentive to perception, to the world whose breathtaking, incessant cascade against the senses was so easily and habitually ignored, dinned out, in the interests of unexamined ideals of personal responsibility, efficiency, citizenship, to step down there now, just walk away, melt into the shadow, would be so very easy.”
― Ian McEwan, The Comfort of Strangers

“I went mad before he did, you killed everything in me. Kiss me,will you. Stop defending yourself.”
― Michael Ondaatje, The English Patient

“Every construction is temporary, including the fire altar. It is not a fixed object, but a vehicle. Once the voyage is complete, the vehicle can be destroyed. Thus the Vedic ritualists did not develop the idea of the temple. If such care was given to constructing a bird, it was to make it fly. What remained on earth was an inert shell of dust, dry mud, and bricks. It could be left behind, like a carcass.”
― Roberto Calasso, L'ardore

“Yea, all things live forever, though at times they sleep and are forgotten.”
― H. Rider Haggard, She

“Art and prayer are the only decent ejaculations of the soul.”
― Joris-Karl Huysmans, Là-Bas

“No sacred places were fixed, umbilical, created once and for all, like temples. The sacred place was the scene for the sacrifice. It had to be chosen each time following set criteria: “As well as being on high ground, that place shall be flat; and as well as being flat, it shall be firm; and as well as being firm, it shall slope eastward, since east is the direction of the gods; or otherwise it should face northward, as north is the direction of men. It shall be raised slightly to the south, because that is the direction of the ancestors. If it had been lower to the south, the sacrificer would have soon passed into the underworld; in this way the sacrificer will live long: that is why it is slightly raised to the south.”
― Roberto Calasso, L'ardore

“That she had so completely recovered her sanity was a source of sadness to her. One should never be cured of one's passion.”
― Marguerite Duras, The Ravishing of Lol Stein

“Yājñavalkya immediately separated out the two essential points in every sacrificial act: substitution and the transposition from the visible to the realm of the mind.”
― Roberto Calasso, Ardor

“If there is no love, what is there?" she cried, almost jeering.

"There is," he said, in a voice of pure abstraction, "a final me which is stark and impersonal and beyond responsibility. So there is a final you. And it is there I would want to meet you-not in the emotional loving plane-but there beyond, where there is no speech and no terms of agreement. There we are two stark, unknown beings, two utterly strange creatures, I would want to approach you, and you me. And there could be no obligation, because there is no standard for action there, because no understanding has been reaped from that plane. It is quite inhuman-so there can be no calling to book, in any form whatsoever-because one is outside the pale of all that is accepted, and nothing known applies. On can only follow the impulse, taking that which lies in front, and responsible for nothing, asked for nothing, giving nothing, only each taking according to the primal desire.”
― D.H. Lawrence, Women in Love

“Reading the Śatapatha Brāhmaṇa is like making a journey to the radiant heart of India. But the idea—later abandoned—of a commentary certainly did not aim to do that. On the contrary, it was an attempt to move away from any specific coordinates of time and place to return to observing certain simple gestures, of which we may be aware or unaware, but are always with us and without which we could not exist: the actions of breathing, swallowing, copulating, cutting, killing, evacuating, speaking, burning, pouring, thinking, dreaming, watching—and more.”
― Roberto Calasso, L'ardore

“But when he said in his heart of hearts "Vinca!", the name inseparably linked with his friend, evoked the memory of sand, warm to kneel on, or trickling out between fingers that held it in a tight squeeze...”
― Colette, Ripening Seed

“Detachment and renouncement: often synonyms in Sanskrit, but not in the Gītā: here ‘renouncement’ (saṃnyāsa) is the lower form that consists of becoming a hermit, sitting beneath a tree and moving no further. ‘Detachment’ (tyāga) is making use of this world as if not using it.”
― Roberto Calasso, L'ardore

“If this were so; if the desert were 'home'; if our instincts were forged in the desert; to survive the rigours of the desert - then it is easier to understand why greener pastures pall on us; why possessions exhaust us, and why Pascal's imaginary man found his comfortable lodgings a prison.”
― Bruce Chatwin, The Songlines

“The moon went slowly down in loveliness; she departed into the depth of the horizon, and long veil-like shadows crept up the sky through which the stars appeared. Soon, however, they too began to pale before a splendour in the east, and the advent of the dawn declared itself in the newborn blue of heaven. Quieter and yet more quiet grew the sea, quiet as the soft mist that brooded on her bosom, and covered up her troubling, as in our tempestuous life the transitory wreaths of sleep brook upon a pain-racked soul, causing it to forget its sorrow. From the east to the west sped those angels of the Dawn, from sea to sea, from mountain-top to mountain-top, scattering light from breast and wing. On they sped out of the darkness, perfect, glorious; on, over the quiet sea, over the low coast-line, and the swamps beyond, and the mountains above them; over those who slept in peace and those who woke in sorrow; over the evil and the good; over the living and the dead; over the wide world and all that breathes or as breathed thereon.”
― H. Rider Haggard, She

“Proust, more perspicaciously than any other writer, reminds us that the 'walks' of childhood form the raw material of our intelligence.”
― Bruce Chatwin, The Songlines

“He did not believe, and yet he admitted the supernatural. Right here on earth how could any of us deny that we are hemmed in by mystery, in our homes, in the street,—everywhere when we came to think of it?”
― Joris-Karl Huysmans, Là-bas

“If he could walk across the room and touch her he would be sane. But between them lay a treacherous and complex journey. It was a very wide world.”
― Michael Ondaatje, The English Patient

“Poetry proper is never merely a higher mode (melos) of everyday language. It is rather the reverse: everyday language is a forgotten and therefore used-up poem, from which there hardly resounds a call any longer. Martin Heidegger, ‘Language”
― Bruce Chatwin, The Songlines

“Daydream is the only good thing in life. Everything else is vulgar and empty.”
― Joris-Karl Huysmans, Là-Bas

“Coleridge once jotted in a notebook, 'The Prince of Darkness is a Gentleman.' What is so beguiling about a specialist predator is the idea of an intimacy with the Beast! For if, originally, there was one particular Beast, would we not want to fascinate him as he fascinated us? Would we not want to charm him, as the angels charmed the lions in Daniel's cell?”
― Bruce Chatwin, The Songlines

“The playing was remarkable. I could not imagine a finer Pathétique further South. When he finished he said: ‘Now I play Chopin. Yes?’ and he replaced the bust of Beethoven with one of Chopin. ‘Do you wish waltzes or mazurkas?’ ‘Mazurkas.’ ‘I shall play my best favourite. It is the last music Chopin is writing.’ And he played the mazurka that Chopin dictated on his deathbed. The wind whistled in the street and the music ghosted from the piano as leaves over a headstone and you could imagine you were in the presence of genius.”
― Bruce Chatwin, In Patagonia