Aphrodite Inspirational Quotes

But beauty is about finding the right fit, the most natural fit, To be perfect, you have to feel perfect about yourself --- avoid trying to be something you're not. For a goddess, that's especially hard. We can change so easily. -Aphrodite

You are not required to be small. You are not required to be pleasant. You are not required to be conventional. You are not required to be accommodating. You are not required to be submissive. You are not required to be merciful. You are not required to be quiet.

Beauty is about finding the right fit, the most natural fit. To be perfect, you have to feel perfect about yourself - avoid trying to be something you're not.

Fear can't be reasoned with. Neither can hate. They're like love. They're almost identical emotions. That's why Ares and Aphrodite like each other. Their twin sons - Fear and Panic - were spawned from both war and love.' 'But I don't...this doesn't make sense.' 'No,' Piper agreed. 'Stop thinking about it. Just feel.' 'I hate that.' 'I know. You can't plan for feelings. Like with Percy, and your future - you can't control every contingency. You have to accept that. Let it scare you. Trust that it'll be okay anyway.

If Aphrodite chills at home in Cyprus for most of the year, then Fez must be the goddess’s playground.

Beauty is about finding the right fit, the most natural fit. To be perfect, you have to feel perfect about yourself - avoid being something your not.

It may have been Gertrude Stein who wrote that to lead a life of any interest, one must first spend time in Paris. It is a place that defines and shapes like no other; its Aphroditic nature can overwhelm or inspire, but it can't leave you indifferent. Nearly twenty years after leaving, I still feel the deep rivulets Paris made in my heart and in my mind, and they flow on.

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real. Then there’s the mind, half-focused on the TV, the settee, the clock. This ghostly knot of memory, idea and feeling that we call ourself also exists, though not within the measurable world our science may describe. Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know. The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas. Material existence is entirely founded on a phantom realm of mind, whose nature and geography are unexplored. Before the Age of Reason was announced, humanity had polished strategies for interacting with the world of the imaginary and invisible: complicated magic-systems; sprawling pantheons of gods and spirits, images and names with which we labelled powerful inner forces so that we might better understand them. Intellect, Emotion and Unconscious Thought were made divinities or demons so that we, like Faust, might better know them; deal with them; become them. Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably ezdst, wielding tremendous power. If Aphrodite were a myth and Love only a concept, then would that negate the crimes and kindnesses and songs done in Love’s name? If Christ were only ever fiction, a divine Idea, would this invalidate the social change inspired by that idea, make holy wars less terrible, or human betterment less real, less sacred? The world of ideas is in certain senses deeper, truer than reality; this solid television less significant than the Idea of television. Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

But Zeus did not tell Aphrodite that age was catching up on him. And that Gods, just as Mortal men, suffered from Erectile Dysfunction. And that the daily harvesting of his sperm sacs by Hera & Themis in order to provide three amphoras full of seed had not helped. And that thus, he, just as all those who suffered from Erectile Dysfunction, actually preferred catching oysters & eating them rather than deflowering the owners of the oysters. And thus, the Big Crunch that had been planned, now risked becoming the Big Bathos, the Big Let Down.

And thus it was to everyone`s surprise when Hera said that she would undertake to provide a whole amphora full of her husband`s seed- she would harvest them herself- if Aphrodite would promise to marry her brilliant son, Hephaestus, the sapient Craftsman of the Gods, when she was translated to Olympus.

And Zeus told Aphrodite, in all sincerity, that he had now given up catching oysters for her sake. But could not help cursing her for having started him off in eating them. Since Hera had now taken over the show. She was the only Goddess in Olympus who had the ability to renew her virginity as she bathed in the spring of Kanathos, near Argos, & thus had taken upon herself the job of supplying him with fresh oysters.

And that historical moment when the young Aphrodite held Poseidon`s magnificent phallus in her small hand & squeezed it was the greatest event of the universe since the Big Bang. It was the moment when Eros, separated from Himeros & Chaos in the Big Bang, were reunited, to become one again. And all who were there saw Aphrodite`s girdle changed its colour from a passion red to orange, & then to gold, the colour of Love.

And, whilst talking about making love,it was only a short while ago that Aphrodite, the Goddess of Love, got to know what love was. And once having experienced love-making, she had turned herself into the Goddess of Love-Making & could not stop making love. And thus, Eros yearned to be reborn as Cupid, the God of Love, so he too would be able to find out what love-making was all about, and become the God of Love-Making.

But since Pontus [the Sea] was male, only the sea creatures that lived in the sea could aspire to be Aphrodite`s mother. And it was for this reason that Aphrodite`s birth was delayed for so long. As Himeros & Chaos did not want to be born by a sea creature. And thus, Uranus` seed & testicles tossed & tossed on the waves for hundreds of years before Himeros & Chaos reached a compromise. Aphrodite would be born from a cockle, Konche, & Himeros & Chaos would be the shell of the baby cockle.

Here’s the thing about true love. If there are seven billion people on the planet, there are seven billion different ways to see it. There is no such thing as the most beautiful woman in the world. What looks like love for one person doesn’t for another. Aphrodite, the Goddess of Love, could become any woman because any woman could be the most beautiful woman in the world to someone. I’ve always loved that about Aphrodite. Even though she'd picked her favourite, she knew that every face was worthy of adoration.

But this little bow & its ten harmless darts, once in the hands of the Godling, became a magic bow & a lethal weapon, since the Godling was Eros reborn. And its ten darts which were of the seven colours of the rainbow or spectrum, plus white, black & grey, when shot at Gods, Goddesses, Nymphs, Mortals & any others, could inspire the same feelings of love, hate & confusion as Aphrodite used to inspire in others with her girdle. As, indeed, as soon as Cupid was born, the Goddess of Love had lost her magic girdle. Since a Goddess of Love, who was already in her seventies, had no more use for such toys.

And when Aphrodite was told about Cupid`s rapid progress, she asked Zeus whether he would take her other son, Hymen, along too, since Hymen was already twenty-one & was about to be appointed as the God of Marriage, but knew precious little about love & sex, let alone, marriage. And thus Zeus took Hymen along too on his oyster hunt. But the Nymphs did not like Hymen. They shrieked & ran in all directions at his approach. But Hymen turned out to be a worthy oyster hunter. He caught the Nymphs easily enough & after catching them, he fed them with wine which his father, the God of Wine, made. And thus drugged, he harvested their oysters painlessly. And this was how all virgin Nymphs & girls got their oysters named after him, the God of Marriage.

This was because, after the birth of Priapus, they had developed a love/hate relationship with each other. They loved & hated each other at the same time. And even when he assured her that he would do his best to bring back Metis from the dead, she was not satisfied. She wanted Asteria & Semele to be reborn as well. And he had even issued instructions that human sacrifices should be stopped, in particular, the sacrificing of young virgin girls, since, Aphrodite, the Goddess of Love, liked to see young virgin girls loved rather than cut into pieces to feed the sacrificial flame of Hestia. The Athenians, as a whole, had stopped the practice of sacrificing Hyacinthids, after Macaria. And indeed, Artemis had stopped the sacrifice of Iphigenia. And after Polyxena & Periboae were sacrificed, Athena had stopped the sacrifice of the Locrian girls by the Trojans.

In Paris, I realized that the words the French use most are "decourage", "solitude", "ride". The phrase inevitably used by men to reply is "Oui, mais non..." What a foreign adventure is supposed to do: to make the mundane thrilling. It may have been Gertrude Stein who wrote that to lead a life of any interest, one must first spend time in Paris. It is a place that defines and shapes like no other; its Aphroditic nature can overwhelm or inspire, but it can't leave you indifferent. Regret, like desire, seeks not to analyze but to gratify itself. Proust

The Titan Eos has a really unfair reputation. Essentially the Bridget Jones of Greek mythology, the rosy-fingered bringer of dawn is known for two things: opening the gates every morning so her brother Helios can drive the sun across the sky, and being cursed by Aphrodite with a really shit love life for all eternity. So, while most of Olympus is indulging in endless torrid love affairs and pairing up like penguins, the immortal Titan Eos dates, and fails, and dates, and fails. She’s the original rom-com heroine: forever focused on finding love, wearing shades of pink, seen by all the other gods as a bit of a desperate loser. But, of all the goddesses, I think Eos is the most powerful. Love is a courageous thing to pursue, and to me Eos represents hope, and resilience, and light in the darkest hour. She represents the strength to keep trying, even when you know you’re doomed. She represents new beginnings and refusing to accept defeat. She also represents the ability to change your husband into a cicada when he gets very old and kind of annoying. What could possibly be more inspiring than that?

The God of Exodus and the prophets is a warrior God. My rejection of this God as a liberating image for feminist theology is based on my understanding of the symbolic function of a warrior God in cultures where warfare is glorified as a symbol of manhood and power. My primary concern here is with the function of symbolism, not with the historical truth of the Exodus stories, with questions of how many slaves may or may not have been freed, nor by what means, nor with questions of the different traditions that may have been woven together to shape the biblical stories. Since liberation theology is fundamentally concerned with the use of biblical symbolism in shaping contemporary reality and the understanding of the divine ground, this method is appropriate here. In a world threatened by total nuclear annihilation, we cannot afford a warlike image of God. The image of Yahweh as liberator of the oppressed in the exodus and as concerned for social justice in the prophets cannot be extricated from the image of Yahweh as warrior. In Exodus Yahweh is imaged as concerned for the oppressed Israelites. Exodus 3:7-8 is a good example. ‘Then Yahweh said, ‘I have seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters: I know their sufferings, and I have come down to deliver them out of the hand of the Egyptians.’ People in oppressed circumstances and liberation theologians find passages like this inspiring. I too have been profoundly moved by the image of a God who takes compassion on suffering, but this passage has a conclusion I cannot accept. The passage continues ‘and to bring them up out of the land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.’ Here Yahweh promises ‘his people’ a land that is inhabited by other peoples. In order to justify this action by Yahweh, the inhabitants of the land are portrayed in other parts of the Bible as evil or idolators (a term that itself bears further examination). More recently liberation theologians have portrayed these other peoples as ruling-class opponents of the poor peasant and working-class Hebrews. However that may be, the clear implication of the passage is that Yahweh intends to dispose the peoples from the lands they inhabit.

But doesn’t fairness also mean not showing favoritism to one group over another? [fave quote from page 128]

The following, then, were the daughters of Nereus:{157} Ploto, “the swimmer”; Eukrante, “the bringer of fulfilment”; Sao, “the rescuer”; Amphitrite (who, as I shall later tell, became the wife of Poseidon); Eudora, “she of good gifts”; Thetis (of whom I have spoken and shall speak again); Galene, “calm weather”; Glauke, “the sea-green”; Kymothoe, “the wave-swift”; Speio, “the dweller in caves”; Thoe, “the nimble”; Halia, “the dweller in the sea”; Pasithea; Erato, “the awakener of desire” (which is the name also of one of the Muses); Eunike, “she of happy victory”; Melite; Eulimene, “she of good haven”; Agaue, “the noble”; Doto, “the giver”; Proto, “the first”; Pherousa, “the bringer”; Dynamene; Nesaia, “the dweller on islands”; Aktaia, “the dweller on coasts”; Protomedeia, “the first ruleress”; Doris (who, like Eudora, whose name has the same meaning, is also one of the Okeaninai); Panopeia; Galateia (that Aphrodite-like sea-goddess who was wooed by the Kyklops Polyphemos—the enemy, later on, of Odysseus—and was loved by the beautiful Akis); Hippothoe, “swift as a mare”; Hipponoe, “unruly as a mare”; Kymodoke, “the wave-gatherer”; Kymatolege, “the wave-stiller”; Kymo, “the wave-goddess”; Eione, “the snore-goddess”; Halimede, “the sea-goddess of good counsel”; Glaukonome, “the dweller in the green sea”; Pontopereia, “the seafarer”; Leiagora and Euagora, “the eloquent”; Laomedeia, “ruleress of the people”; Polynoe, “giver of reason”; Autonoe, “giver of inspiration”; Lysianassa, “the redeeming mistress”; Euarne; Psamathe, “the sand-goddess”; Menippe, “the courageous mare”; Neso, “the island-goddess”; Eupompe, “she of good escort”; Themisto (a sort of double of the great goddess Themis); Pronoe, “the provident”; and Nemertes, “the truthful”, who in knowing and telling the truth resembles her immortal father.