A Quote by Karl Wilhelm Friedrich Schlegel
Just as a child is really a thing that wants to become a man, so is the poem an object of nature that wants to become an object ofart.
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All one wants to do is make a small, finished, polished, burnished, beautiful object . . . I mean, that's all one wants to do. One has nothing to say about the world, or society, or morals or politics or anything else. One just wants to get the damn thing done, you know? Kafka had it right when he said that the artist is the man who has nothing to say. It's true. You get the thing done, but you don't actually have anything to communicate, apart from the object itself.
What are you to do? You are always to remember that you are the child of a Great Father. You must not think that you are a sinner, that you are a degraded person. If you think that you are a sinner, it means you are meditating on sin! When sin has become the object of your meditation, you will become a sinner, because a person becomes just like the object of his or her ideation. We become the object of our meditation.
Go to the object. Leave your subjective preoccupation with yourself. Do not impose yourself on the object. Become one with the object. Plunge deep enough into the object to see something like a hidden glimmering there.
A man who wants the truth becomes a scientist; a man who wants to give free play to his subjectivity may become a writer; but what should a man do who wants something in between?
I'm old-fashioned enough to really still believe that the poem is an object to be memorized, venerated... I still believe in that kind of poem. A lot of poets today don't, they want to get away from the poem as object. They want something looser. Unfortunately, a lot of it is boring to me.
By the artist's seizing any one object from nature, that object no longer is part of nature. One can go so far as to say that theartist creates the object in that very moment by emphasizing its significant, characteristic, and interesting aspects or, rather, by adding the higher values.
All knowledge is oriented toward some object and is influenced in its approach by the nature of the object with which it is pre-occupied. But the mode of approach to the object to be known is dependent upon the nature of the knower.
All any feeling wants is to be welcomed with tenderness. It wants room to unfold. It wants to relax and tell its story. It wants to dissolve like a thousand writhing snakes that with a flick of kindness become harmless strands of rope.
No black man wants a blue-eyed black child, and no white man wants a kinky-haired white child. Nature didn't mean it to be that way.
The closed circle of materialism is clear to us now - aspirations become wants, wants become needs, and self-gratification becomes a bottomless pit.
Science no longer is in the position of observer of nature, but rather recognizes itself as part of the interplay between man and nature. The scientific method ... changes and transforms its object: the procedure can no longer keep its distance from the object.
To become a celebrity, a name - and I've actually met some that speak of themselves in the third person - it's scary. They become an object, not a human, complex, questioning thing where the cells are always changing.
I don't decide. My secret self decides. I just go with my subconscious. If it wants to do a poem, I do a poem, and if it wants to do a play, I do a play. So I'm not in charge, I'm not in control.
Any object not interesting in itself may become interesting through becoming associated with an object in which an interest already exists.
There are three kinds of nature in man, as Nicetas Stethatos further explains: the carnal man, who wants to live for his own pleasure, even if it harms others; the natural man, who wants to please both himself and others; and the spiritual man, who wants to please only God, even if it harms himself. The first is lower than human nature, the second is normal, the third is above nature; it is life in Christ.
In this state of absorbed contemplation, there is no longer any question of holding an object in view; the vision is such that seeing and seen are one; object and act of vision have become identical.
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