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I Quotes

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All I Quotes

“In our whole life melody the music is broken off here and there by rests, and we foolishly think we have come to the end of time. God sends a time of forced leisure, a time of sickness and disappointed plans, and makes a sudden pause in the hymns of our lives, and we lament that our voice must be silent and our part missing in the music which ever goes up to the ear of our Creator. Not without design does God write the music of our lives. Be it ours to learn the time and not be dismayed at the rests. If we look up, God will beat the time for us.”

“In Our Woods, Sometimes a Rare Music Every spring I hear the thrush singing in the glowing woods he is only passing through. His voice is deep, then he lifts it until it seems to fall from the sky. I am thrilled. I am grateful. Then, by the end of morning, he's gone, nothing but silence out of the tree where he rested for a night. And this I find acceptable. Not enough is a poor life. But too much is, well, too much. Imagine Verdi or Mahler every day, all day. It would exhaust anyone.”

“In our work titled “On Nature and Against Method, Reflections & Propositions,” in Proposition XXXVII, we stated the following: The ancient Ionian thinkers and natural philosophers who had, in a sense, transformed into the fire of Heraclitus, namely the masters of the Milesian school, the cradle of civilization, await the reemergence of this Ionian vision, which we have described as a kind of reverie, within Blue Anatolia. Science, which is now struggling within a profound darkness of processes and risks coming to a complete standstill in its progress, may yet be revitalized by minds that will once again inherit and internalize the approaches of these Ionian thinkers toward nature. Today more than ever, there is a need for Thales’ water and magnetism, Anaximenes’ breath, Anaximander’s apeiron, Anaxagoras’ ordering mind, and Xenophanes of Colophon’s counter-awareness, his narratives, and his poetic sensibility. In this spirit, alongside our discourse on contemporary physics and astrophysics, we have undertaken a postulate not previously articulated, one that unifies nuclear strong interactions, neutron star physics, biophysics, and topology under a single framework, where a topology-centered new geometry prevails rather than the conventional hierarchy of physical forces. Just as the masters of the Ionian tradition, Empedocles and Anaximander, conveyed their insights through a poetic feast in their works On Nature, we too have woven these ideas into the fabric of nature through our poems. In doing so, we have prioritized form over meter. This form, inseparable from consciousness, existence, and knowledge belonging to this new geometry, establishes a new morphology, acting as a boundary condition that shelters our words, preventing them from being dispersed within the labyrinths of the cosmos. In the philosophical walks by the lakeside, frequently contemplated by Gödel and Einstein, and placed, in Paul Benacerraf’s terms, upon paired circles that avoid reducing our postulate to either of the two axes of philosophy, ontology and epistemology, we instead enable a holistic interaction between them. While incomplete encounters within mathematical and geometric solution spaces find completion in Hilbert space, transcendent reflections on nature and our challenges to method form the essence of this work. In this context, rather than a conventional poetry book or a mere collection of arbitrary texts, what emerges is a meta-text: a systematic inquiry into nature in which intuition and science are interwoven, expressed through poetic form. Moving beyond contemporary literary tendencies that often confine poetry within blocks of prose or reduce it to brief expressions relegated to journal margins, we have tested poetry as not a decorative element but as a constitutive principle of existence. These transitions, imbued with reason and transcendence between layers of perception, have brought us one step closer to the harmony of poetic expression and, ultimately, to mathematics and geometry, the language of the universe itself. May this work serve as a guiding cosmological atlas for an intellect that seeks both truth and itself across interwoven meta-texts, in its comprehension of the infinite nature of reality.”

“In our world no one ever knows what to do, and everyone's just as clueless and full of crap as everyone else, and you have to figure it all out by yourself. And even after you've figured it out and done it, you'll never know whether you were right or wrong. You'll never know if you put the ring in the right volcano, or if things might have gone better if you hadn't.”

“In our world of big names, curiously, our true heroes tend to be anonymous. In this life of illusion and quasi-illusion, the person of solid virtues who can be admired for something more substantial than his well-knownness often proves to be the unsung hero: the teacher, the nurse, the mother, the honest cop, the hard worker at lonely, underpaid, unglamorous, unpublicized jobs.”

“In our worldly perceptions of Jesus, we tend to embrace the kindness of his love ('be encouraged') but not the discipline of his love ('and sin no more'). But with the whole scope of his love, or maturity in Christ, we begin relying on him for guidance where we would prefer him to walk beside us rather than behind us.”

“In our worship of certainty we must distinguish between the sound certainty and the sham, between what is gold and what is tinsel; and then, when certainty is attained, we must remember that it is not the only good; that we can buy it at too high a price; that there is danger in perpetual quiescence as well as in perpetual motion; and that a compromise must be found in a principle of growth.”

“In our young minds houses belonged to women were their special domain, not as property, but as places where all that truly mattered in life took place - the warmth and comfort of shelter, the feeding of our bodies, the nurturing of our souls. There we learned dignity, integrity of being; there we learned to have faith. The folks who made this life possible, who were our primary guides and teachers, were black women.”

“In overlooking, denying, evading this complexity--which is nothing more than the disquieting complexity of ourselves--we are diminished and we perish; only within this web of ambiguity, paradox, this hunger, danger, darkness, can we find at once ourselves and the power that will free us from ourselves. It is this power of revelation that is the business of the novelist, this journey toward a more vast reality which must take precedence over other claims.”