A Quote by Josef Pieper
Beauty, however, must here be understood in its original meaning: as the glow of the true and the good irradiating from every ordered state of being, and not in the patent significance of immediate sensual appeal.
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Because dogs and cats still live in the original state of connectedness with Being, they can help us regain it. When we do so, however, that original state deepens and turns into awareness.
Beauty must appeal to the senses, must provide us with immediate enjoyment, must impress us or insinuate itself into us without any effort on our part.
An original mind is rarely understood, until it has been reflected from some half-dozen congenial with it, so averse are men to admitting the true in an unusual form; whilst any novelty, however fantastic, however false, is greedily swallowed.
The life, beauty and meaning of the whole created order, from the tomtit to the Milky Way, refers back to the Absolute Life and Beauty of its Creator: and so lived, every bit has spiritual significance.
To the European, it is a characteristic of the American culture that, again and again, one is commanded and ordered to 'be happy.' But happiness cannot be pursued; it must ensue. One must have a reason to 'be happy.' Once the reason is found, however, one becomes happy automatically. As we see, a human being is not one in pursuit of happiness but rather in search of a reason to become happy, last but not least, through actualizing the potential meaning inherent and dormant in a given situation.
The first recognition of beauty was one of the most significant events in the evolution of human conciousness... seeing beauty in a flower could awaken humans, however briefly, to the beauty that is an essential part of their own innermost being, their true nature.
A myth is a way of making sense in a senseless world. Myths are narrative patterns that give significance to our existence. Whether the meaning of existence is only what we put into life by our own individual fortitude, as Sartre would hold, or whether there is a meaning we need to discover, as Kierkegaard would state, the result is the same: myths are our way of finding this meaning and significance.
Without the instinct for adventure, any civilization, however enlightened; any state, however well-ordered, will wilt and wither.
Every true poet, I thought, must be original and originality a condition of poetic genius; so that each poet is like a species in nature (not an individuum genericum or specificum ) and can never recur. That nothing shd. be old or borrowed however cannot be.
I don't want to know what's good, or bad, or true. I let God worry about the truth. I just want to know the momentary fact about things. Life isn't good, or bad, or true. It's merely factual, it's sensual, it's alive. My idea of living sensual facts are you, a home, a country, a world, a universe, in that order.
Skin bathed in summer sunset light is sultry and sublime. Every woman looks irresistible in its glow-relaxed and sensual.
Beauty satisfies the senses completely and at the same time uplifts the soul. That which gratifies the senses is pleasant, and that which uplifts the soul without being sensual in the least is good, true, right, anything you like, but not beautiful.
Religion, it seems to me, has nothing whatsoever to do with any belief, with any priest, with any church or so-called sacred book. The state of the religious mind can be understood only when we begin to understand what beauty is; and the understanding of beauty must be approached through total aloneness.
God's Word is not presented in Scripture in the form of a theological system, but it admits of being stated in that form, and, indeed, requires to be so stated before we can properly grasp it - grasp it, that is, as a whole. Every text has its immediate context in the passage from which it comes, its broader context in the book to which it belongs, and its ultimate context in the Bible as a whole; and it needs to be rightly related to each of these contexts if its character, scope and significance is to be adequately understood.
One must travel, to learn. Every day, now, old Scriptural phrases that never possessed any significance for me before, take to themselves a meaning.
The church must never become a government factory, carrying on a nationalized industry of religion with the people as the bolts and nuts; with God reduced to the role of cramped advocate of current national policy. Surely the pages of history are replete and the examples in many a foreign country convincing that this kind of church-state union-whatever the original motives, or however noble the original purposes-winds up with a state that is less than stable and a church that is less than sanctified, and with the poor still hungry.
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