Analog Horror Quotes

Consider the subtleness of the sea; how its most dreaded creatures glide under water, unapparent for the most part, and treacherously hidden beneath the loveliest tints of azure. Consider also the devilish brilliance and beauty of many of its most remorseless tribes, as the dainty embellished shape of many species of sharks. Consider, once more, the universal cannibalism of the sea; all whose creatures prey upon each other, carrying on eternal war since the world began. Consider all this; and then turn to the green, gentle, and most docile earth; consider them both, the sea and the land; and do you not find a strange analogy to something in yourself? For as this appalling ocean surrounds the verdant land, so in the soul of man there lies one insular Tahiti, full of peace and joy, but encompassed by all the horrors of the half-known life. God keep thee! Push not off from that isle, thou canst never return!

Whatever is fitted in any sort to excite the ideas of pain, and danger, that is to say, whatever is in any sort terrible, or is conversant about terrible objects, or operates in a manner analogous to terror, is a source of the sublime; that is, it is productive of the strongest emotion which the mind is capable of feeling .... When danger or pain press too nearly, they are incapable of giving any delight, and [yet] with certain modifications, they may be, and they are delightful, as we every day experience.

Consider them both, the sea and the land; and do you not find a strange analogy to something in yourself? For as this appalling ocean surrounds the verdant land, so in the soul of man there lies one insular Tahiti, full of peace and joy, but encompassed by all the horrors of the half known life. God keep thee! Push not off from that isle, thou canst never return!

My inspiration for writing music is like Don McLean did when he did "American Pie" or "Vincent". Lorraine Hansberry with "A Raisin in the Sun". Like Shakespeare when he does his thing, like deep stories, raw human needs. I'm trying to think of a good analogy. It's like, you've got the Vietnam War, and because you had reporters showing us pictures of the war at home, that's what made the war end, or that shit would have lasted longer. If no one knew what was going on we would have thought they were just dying valiantly in some beautiful way. But because we saw the horror, that's what made us stop the war. So I thought, that's what I'm going to do as an artist, as a rapper. I'm gonna show the most graphic details of what I see in my community and hopefully they'll stop it quick. I've seen all of that-- the crack babies, what we had to go through, losing everything, being poor, and getting beat down. All of that. Being the person I am, I said no no no no. I'm changing this.

The question is, what happens when we as human beings confront a world that is radically unhuman, impersonal, and even indifferent to the human? What happens to the concept of politics once one confronts the possibility that the world only reveals its hiddenness, in spite of the attempts to render it as a world-for-us, either via theology (sovereign God, sovereign king) or via science (the organismic analogy of the state)? In the face of politics, this unresponsiveness of the world is a condition for which, arguably, we do not yet have a language.

So Wolf, what did you do?” – Sundown “You mean before or after I soiled my jeans? Which, by the way, I want kudos for coming back in the cab when I could have gone home. The foot valve was stuck. It doesn’t happen often. But it can happen as you just saw. If you’re lucky you can pop it back out from the cab. Obviously, given the horrors of this night, I wasn’t lucky so I had to crawl under the damn thing at ninety miles an hour and pound it out from underneath. I don’t ever want to hang like that under a speeding vehicle again. I swear I just lost eight of my nine lives.” – Sasha “What is it with you the cat analogies?” – Sundown

Consider all this; and then turn to this green, gentle, and most docile earth; consider them both, the sea and the land; and do you not find a strange analogy to something in yourself? For as this appalling ocean surrounds the verdant land, so in the soul of man there lies one insular Tahiti, full of peace and joy, but encompassed by all the horrors of the half known life. God keep thee! Push not off from that isle, thou canst never return!

...music does not express this or that particular and definite pleasure, this or that affliction, pain, sorrow, horror, gaiety, merriment, or peace of mind, but joy, pain, sorrow, horror, gaiety, merriment, peace of mind themselves, to a certain extent in the abstract, their essential nature, without any accessories, and so also without the motives for them. Nevertheless, we understand them perfectly in this extracted quintessence. Hence it arises that our imagination is so easily stirred by music, and tries to shape that invisible, yet vividly aroused, spirit-world that speaks to us directly, to clothe it with flesh and bone, and thus to embody it in an analogous example.

This fear bears no analogy to any fear I know before. This is the basest of all possible emotions, the feeling that was with us before we existed, before this building existed, before the earth existed. This is the fear that made fish crawl out onto dry land and evolve lungs, the fear that teaches us to run, the feat that makes us bury our dead.

consider them both, the sea and the land; and do you not find a strange analogy to something in yourself? For as this appalling ocean surrounds the verdant land, so in the soul of man there lies one insular Tahiti, full of peace and joy, but encompassed by all the horrors of the half known life. God keep thee! Push not off from that isle, thou canst never return!

Consider all this; and then turn to this green, gentle, and most docile earth; consider them both, the sea and the land; and do you not find a strange analogy to something in yourself? For as this appalling ocean surrounds the verdant land, so in the soul of man there lies one insular Tahiti, full of peace and joy, but encompassed by all the horrors of the half known life. God keep thee! Push not off from that isle, though canst never return!

As the modern scholar Alan Cameron has put it: ‘In 529 the philosophers of Athens were threatened with the destruction of their entire way of life.’ The Christians were behind this – yet you will search almost in vain for the word ‘Christian’ in most of the writings of the philosophers. That is not to say that evidence of them is not there. It is. The miasmatic presence of the religion is keenly felt on countless pages: it is Christians who are driving persecutions, torturing their colleagues, pushing philosophers into exile. Damascius and his fellow scholars loathed the religion and its uncompromising leaders. Even Damascius’s famously mild and gentle teacher, Isidore, ‘found them absolutely repulsive’; he considered them ‘irreparably polluted, and nothing whatever could constrain him to accept their company’. But the actual word Christian is missing. As if the very syllables were too distasteful for them to pronounce, the philosophers resorted to elaborate circumlocutions. At times, the names they gave them were muted. With a masterful understatement, the present system of Christian rule, with its torture, murder and persecution, was referred to as ‘the present situation’ or ‘the prevailing circumstances’. At another time the Christians became – perhaps a reference to those stolen and desecrated statues – ‘the people who move the immovable’. At other times the names were blunter: the Christians were ‘the vultures’ or, more simply still, ‘the tyrant’. Other phrases carried a contemptuous intellectual sneer. Greek literature is awash with hideously rebarbative creatures, and the philosophers turned to these to convey the horror of their situation: the Christians started to be referred to as ‘the Giants’ and the ‘Cyclops’. These particular names seem, at first sight, an odd choice. These are not the most repellent monsters in the Greek canon; Homer alone could have offered the man-eating monster Scylla as a more obvious insult. That would have missed the point. The Giants and the Cyclops of Greek myth aren’t terrible because they are not like men – they are terrible because they are. They belong to the uncanny valley of Greek monsters: they look, at first glance, like civilized humans yet they lack all the attributes of civilization. They are boorish, base, ill-educated, thuggish. They are almost men, but not quite – and all the more hideous for that. It was, for these philosophers, the perfect analogy. When that philosopher had been beaten till the blood ran down his back, the precise insult that he hurled at the judge had been: ‘There, Cyclops. Drink the wine, now that you have devoured the human flesh.

These people needed a place that proved the continued worth of their profession, which had been dragged through the mud in the public consciousness. They needed to see books lovingly displayed in windows, and a place where book lovers could gather and buy books in each other’s presence. They needed a place for children to discover books, and for parents to read to them and buy them books. A city without a bookshop to take your kids to was a horror to Doeblin. “We’re doing something seriously good,” he said. “We know this. That books do ultimate good. That’s an idea I can sell.

Holy Saturday is the name that is given to that 24-hour period nestled between Good Friday and Easter Sunday, between crucifixion and resurrection. It is a day that speaks of the absence of God and is as much a part of the Christian experience as the day before and the day after. It is the moment when we experience the depth of Christ’s cry on the cross, the moment when we feel abandoned by God and utterly alone in the world. This day is never as far from us as we would wish, for there are times when we all are unsettled by the feeling that we have been abandoned and that everything we believe may be nothing more than empty words and hopeless dreams. This is the horror of the cross, not the blood and suffering of an innocent, but the removal of God. Holy Saturday ridicules the idea that the feeling of God’s absence is reserved for those who are irreligious, for in reality it is only the religious individual who can really know this absence. This is analogous to the experience of waiting for one whom we love in a café. The later they are, the more we experience their absence. Our beloved is absent to everyone in the room but we are the only one who feels it. Who among us does not find ourselves dwelling, from time to time, or perhaps at all times, in the space of Holy Saturday? Yet this day is rarely spoken of and the experience is often seen as one to be avoided or merely tolerated rather than embraced.

Similarity. Analogy is one of the most powerful creative tools. We’ll dig deeper into the power of analogy in the next chapter. Here, consider parallel contexts at one end of the dial and completely unrelated ones at the other. To think of good analogies to try, start with the intended outcome. Want to make ice cream faster? “Who or what is built for speed?” Want to delight your customers? “Who or what delights people?” The brain solves new problems in this way, using its understanding of a familiar topic to grapple with one that appears very different on the surface. You might apply the lessons of high school football to your first job managing a team, or transplant one of Napoleon’s battlefield strategies to a product launch. Consciously or unconsciously, we distill principles from observations and then see where else they might fit. How might we make ice cream like a therapy session? How might an Olympic sprinter serve up an ice cream cone? How might Apple design a container for ice cream sprinkles? How might eating ice cream feel like a roller coaster? Like a magic show? Like a horror movie? HMW questions can be silly or serious.

Sunlit bazaars in exotic cities thronged with faces that were transparent masks for insectoid countenances; moonlit streets in antique towns harbored a strange-eyed slithering within their very stones; dim galleries of empty museums sprouted a ghostly mold that mirrored the sullen hues of old paintings; the land at the edge of oceans gave birth to a new evolution transcending biology and remote islands offered themselves as a haven for forms having no analogy outside of dreams; jungles teemed with beast-like shapes that moved beside the sticky luxuriance as well as through the depths of its pulpy warmth; deserts were alive with an uncanny flux of sounds which might enter and animate the world of substance; and subterranean landscapes heaved with cadaverous generations that had sunken and merged into sculptures of human coral, bodies heaped and unwhole, limbs projecting without order, eyes scattered and searching the darkness.

Ghosts are just one of the possible causes of these phenomena. Other such causes include, but are not limited to, the following: poltergeists, psychic children, magic, aliens, hallucinatory drugs, an alternate dimension analog of my apartment, a Hollywood special effects team, intergalactic space wizards, LASERS, ninjas, demons, vengeful deities, mischievous deities, uncaring impersonal but very clumsy and unapologetic deities, Silent Hill, that little kid from the Twilight Zone, Old Scratch himself, a curse, trapped spirits and/or demons, a building with hemophilia that cuts itself, one really really pissed ex girlfriend, a dimensional portal to Hell, an erection lasting more than four hours, a manifestation of a horror movie into the real world caused by a djinn or other bad wishing, fever dreams, a sentient building, Bizarro Elvis, the Antichrist, the Best Little Demonic Whorehouse in Texas, mental illness, brain damage, living downstairs from a cut-rate blood bank, a vision from God, or even a cursed sword.

The trenches', wrote Robert Kee fifty years later, 'were the concentration camps of the First World War'; and though the analogy is what an academic reviewer would call unhistorical, there is something Treblinka-like about almost all accounts of July 1st, about those long docile lines of young men, shoddily uniformed, heavily burdened, numbered about their necks, plodding forward across a featureless landscape to their own extermination inside the barbed wire. Accounts of the Somme produce in readers and audiences much the same emotions as do descriptions of the running of Auschwitz - guilty fascination, incredulity, horror, disgust, pity and anger - and not only from the pacific and tender-hearted; not only from the military historian, on whom, as he recounts the extinction of this brave effort or that, falls an awful lethargy, his typewriter keys tapping leadenly on the paper to drive the lines of print, like the waves of a Kitchener battalioon failing to take its objective, more and more slowly towards the foot of the page; but also from professional soldiers [...] Why did the commanders not do something about it? Why did they let the attack go on? why did they not stop one battalion following in the wake of another to join it in death?