Clay Mask Quotes

We wear the mask that grins and lies, It hides our cheeks and shades our eyes,- - This debt we pay to human guile; With torn and bleeding hearts we smile And mouth with myriad subtleties. Why should the world be otherwise, In counting all our tears and sighs? Nay, let them only see thus, while We wear the mask. We smile, but, O great Christ, our cries To thee from tortured souls arise. We sing, but oh the clay is vile Beneath our feet, and long the mile; But let the world dream otherwise, We wear the mask!

There are people like Senhor José everywhere, who fill their time, or what they believe to be their spare time, by collecting stamps, coins, medals, vases, postcards, matchboxes, books, clocks, sport shirts, autographs, stones, clay figurines, empty beverage cans, little angels, cacti, opera programmes, lighters, pens, owls, music boxes, bottles, bonsai trees, paintings, mugs, pipes, glass obelisks, ceramic ducks, old toys, carnival masks, and they probably do so out of something that we might call metaphysical angst, perhaps because they cannot bear the idea of chaos being the one ruler of the universe, which is why, using their limited powers and with no divine help, they attempt to impose some order on the world, and for a short while they manage it, but only as long as they are there to defend their collection, because when the day comes when it must be dispersed, and that day always comes, either with their death or when the collector grows weary, everything goes back to its beginnings, everything returns to chaos.

Art is the conscious making of numinous phenomena. Many objects are just objects - inert, merely utilitarian. Many events are inconsequential, too banal to add anything to our experience of life. This is unfortunate, as one cannot grow except by having one’s spirit greatly stirred; and the spirit cannot be greatly stirred by spiritless things. Much of our very life is dead. For primitive man, this was not so. He made his own possessions, and shaped and decorated them with the aim of making them not merely useful, but powerful. He tried to infuse his weapons with the nature of the tiger, his cooking pots with the life of growing things; and he succeeded. Appearance, material, history, context, rarity - perhaps rarity most of all - combine to create, magically, the quality of soul. But we modern demiurges are prolific copyists; we give few things souls of their own. Locomotives, with their close resemblance to beasts, may be the great exception; but in nearly all else with which today’s poor humans are filling the world, I see a quelling of the numinous, an ashening of the fire of life. We are making an inert world; we are building a cemetery. And on the tombs, to remind us of life, we lay wreaths of poetry and bouquets of painting. You expressed this very condition, when you said that art beautifies life. No longer integral, the numinous has become optional, a luxury - one of which you, my dear friend, are fond, however unconsciously. You adorn yourself with the same instincts as the primitive who puts a frightening mask of clay and feathers on his head, and you comport yourself in an uncommonly calculated way - as do I. We thus make numinous phenomena of ourselves. No mean trick - to make oneself a rarity, in this overpopulated age.

He wandered over them again. He had called them into view, and it was not easy to replace the shroud that had so long concealed them. There were the faces of friends, and foes, and of many that had been almost strangers peering intrusively from the crowd; there were the faces of young and blooming girls that were now old women; there were faces that the grave had changed and closed upon, but which the mind, superior to its power, still dressed in their old freshness and beauty, calling back the lustre of the eyes, the brightness of the smile, the beaming of the soul through its mask of clay, and whispering of beauty beyond the tomb, changed but to be heightened, and taken from earth only to be set up as a light, to shed a soft and gentle glow upon the path to Heaven...

How do I focus it?” Joe asked him, lowering the camera. “Oh, don’t bother about that. Just look at me and push the little lever. Your mind will do the rest.” “My mind.” Joe snapped a photo of his host, then handed the camera back to him. “The camera is …” He searched for the word in English. “Telepathic.” “All cameras are,” his host said mildly. “I have been photographed now by seven thousand one hundred and … eighteen … people, all with this camera, and I assure you that no two portraits are alike.” He handed the camera to Sammy, and his features, as if stamped from a machine, once more settled into the same corpulent happy mask. Sammy snapped the lever. “What possible other explanation can there be for this endless variation but interference by waves emanating from the photographer’s own mind?

There are people like Senhor José everywhere, who fill their time, or what they believe to be their spare time, by collecting stamps, coins, medals, vases, postcards, matchboxes, books, clocks, sport shirts, autographs, stones, clay figurines, empty beverage cans, little angels, cacti, opera programmes, lighters, pens, owls, music boxes, bottles, bonsai trees, paintings, mugs, pipes, glass obelisks, ceramic ducks, old toys, carnival masks, and they probably do so out of something that we might call metaphysical angst, perhaps because they cannot bear the idea of chaos being the one ruler of the universe, which is why, using their limited powers [...], they attempt to impose some order on the world, and for a short while they manage it, but only as long as they are there to defend their collection, because when the day comes when it must be dispersed, and that day always comes, either with their death or when the collector grows weary, everything goes back to its beginnings, everything returns to chaos.

I see” Guillermo Garcia says. “So how long did these negotiations last? To divide the world?” “They were ongoing.” He crosses his arms, again in that battle stance. It seems to be his preferred pose. “You are very powerful, you and your brother. Like gods,” he says. “But honestly, I do not think you make a good trade.” He shakes his head. “You say you are so sad, maybe this is why. No sun, no trees.” “I lost the stars and the ocean too,” I tell him. “This is terrible,” he says, his eyes widening inside the clay mask of his face. “You are a terrible negotiator. You need a lawyer next time.” There’s amusement in his voice. I smile at him “I got to keep the flowers.” “Thank God” he says.

...] and there, retiring into a corner, called up before his mind’s eye a vast amphitheatre of faces over which a dusky curtain had hung for many years. [...] There were the faces of friends, and foes, and of many that had been almost strangers peering intrusively from the crowd; there were the faces of young and blooming girls that were now old women; there were faces that the grave had changed and closed upon, but which the mind, superior to its power, still dressed in their old freshness and beauty, calling back the lustre of the eyes, the brightness of the smile, the beaming of the soul through its mask of clay, and whispering of beauty beyond the tomb, changed but to be heightened, and taken from earth only to be set up as a light, to shed a soft and gentle glow upon the path to Heaven.

Rice Greyness masks the giving sun, Cool air snakes between my thighs, Dragonflies alight in heeded flight, As monsoon floods the paddy's eyes. I step barefoot on the spongy mud Which tugs back upon my sole My journey etched in reddish clay Mapped out from source to goal. Winds murmur of a change of plan And unveil the playful sun. I put new footprints in my footprints And begin again where I've begun.

Love is Heaven on a Hinge Memory enfolds upon her's sovereignty of sleep; her beauty manifests not as pleasing proportion but as an arcane assemblage of Ming porcelain, clues pieced together to reveal the numinous Yin within. Tangrams of facile shapes recollect into priceless chinoiserie excavated with a toothbrush beneath the clay noses of a thousand entombed sentinels. She reposes within my niche, an ingenuous vase, her dreams fulcromed by my lever. My right arm, her nocturnal tiara, diademed in jewels of sweat, perfumed in muskiness and ferment, heralded in the dulcet wail of snores. Beneath the bay window of her oneiric realm frogs belch Chopin's Impromptus, chanticleers trumpet Hayden cicadas chirp Mozart's Elvira Madigan. Under the mask of night my niche becomes her royal box at the Viennese Opera: concertinas of Chinese silk, the empyreal music of limns, the fateful reprise of heaven on a hinge.

There are ages in which the rational man and the intuitive man stand side by side, the one in fear of intuition, the other with scorn for abstraction. The latter is just as irrational as the former is inartistic. They both desire to rule over life: the former, by knowing how to meet his principle needs by means of foresight, prudence, and regularity; the latter, by disregarding these needs and, as an "overjoyed hero," counting as real only that life which has been disguised as illusion and beauty. Whenever, as was perhaps the case in ancient Greece, the intuitive man handles his weapons more authoritatively and victoriously than his opponent, then, under favorable circumstances, a culture can take shape and art's mastery over life can be established. All the manifestations of such a life will be accompanied by this dissimulation, this disavowal of indigence, this glitter of metaphorical intuitions, and, in general, this immediacy of deception: neither the house, nor the gait, nor the clothes, nor the clay jugs give evidence of having been invented because of a pressing need. It seems as if they were all intended to express an exalted happiness, an Olympian cloudlessness, and, as it were, a playing with seriousness. The man who is guided by concepts and abstractions only succeeds by such means in warding off misfortune, without ever gaining any happiness for himself from these abstractions. And while he aims for the greatest possible freedom from pain, the intuitive man, standing in the midst of a culture, already reaps from his intuition a harvest of continually inflowing illumination, cheer, and redemption—in addition to obtaining a defense against misfortune. To be sure, he suffers more intensely, when he suffers; he even suffers more frequently, since he does not understand how to learn from experience and keeps falling over and over again into the same ditch. He is then just as irrational in sorrow as he is in happiness: he cries aloud and will not be consoled. How differently the stoical man who learns from experience and governs himself by concepts is affected by the same misfortunes! This man, who at other times seeks nothing but sincerity, truth, freedom from deception, and protection against ensnaring surprise attacks, now executes a masterpiece of deception: he executes his masterpiece of deception in misfortune, as the other type of man executes his in times of happiness. He wears no quivering and changeable human face, but, as it were, a mask with dignified, symmetrical features. He does not cry; he does not even alter his voice. When a real storm cloud thunders above him, he wraps himself in his cloak, and with slow steps he walks from beneath it.

There is no fault that can’t be corrected [in natural wine] with one powder or another; no feature that can’t be engineered from a bottle, box, or bag. Wine too tannic? Fine it with Ovo-Pure (powdered egg whites), isinglass (granulate from fish bladders), gelatin (often derived from cow bones and pigskins), or if it’s a white, strip out pesky proteins that cause haziness with Puri-Bent (bentonite clay, the ingredient in kitty litter). Not tannic enough? Replace $1,000 barrels with a bag of oak chips (small wood nuggets toasted for flavor), “tank planks” (long oak staves), oak dust (what it sounds like), or a few drops of liquid oak tannin (pick between “mocha” and “vanilla”). Or simulate the texture of barrel-aged wines with powdered tannin, then double what you charge. (““Typically, the $8 to $12 bottle can be brought up to $15 to $20 per bottle because it gives you more of a barrel quality. . . . You’re dressing it up,” a sales rep explained.) Wine too thin? Build fullness in the mouth with gum arabic (an ingredient also found in frosting and watercolor paint). Too frothy? Add a few drops of antifoaming agent (food-grade silicone oil). Cut acidity with potassium carbonate (a white salt) or calcium carbonate (chalk). Crank it up again with a bag of tartaric acid (aka cream of tartar). Increase alcohol by mixing the pressed grape must with sugary grape concentrate, or just add sugar. Decrease alcohol with ConeTech’s spinning cone, or Vinovation’s reverse-osmosis machine, or water. Fake an aged Bordeaux with Lesaffre’s yeast and yeast derivative. Boost “fresh butter” and “honey” aromas by ordering the CY3079 designer yeast from a catalog, or go for “cherry-cola” with the Rhône 2226. Or just ask the “Yeast Whisperer,” a man with thick sideburns at the Lallemand stand, for the best yeast to meet your “stylistic goals.” (For a Sauvignon Blanc with citrus aromas, use the Uvaferm SVG. For pear and melon, do Lalvin Ba11. For passion fruit, add Vitilevure Elixir.) Kill off microbes with Velcorin (just be careful, because it’s toxic). And preserve the whole thing with sulfur dioxide. When it’s all over, if you still don’t like the wine, just add a few drops of Mega Purple—thick grape-juice concentrate that’s been called a “magical potion.” It can plump up a wine, make it sweeter on the finish, add richer color, cover up greenness, mask the horsey stink of Brett, and make fruit flavors pop. No one will admit to using it, but it ends up in an estimated 25 million bottles of red each year. “Virtually everyone is using it,” the president of a Monterey County winery confided to Wines and Vines magazine. “In just about every wine up to $20 a bottle anyway, but maybe not as much over that.

Sera calls up Drew to tell him about this girl she has just met and is really into and how she doesn’t want to rush into things, and Drew tells her to go for it, to not waste time, that she or the girl in question could die tomorrow, that “life can be taken faster than the flick of a switch,” and Sera gets upset and tells Drew to quit the “death talk,” and Drew says, “After seeing friends of mine in boxes, as motionless as caged flesh in a meat cooler, I just can’t do that,” and Sera says “God, I can’t tell you anything, can I?” before hanging up, and Drew, ignoring this sudden silence, starts thinking about the clay morticians use to mask the truth about dead things.

Grace leaned forward, studying him up close, able to make out some of his facial features in the clay mask: strong brow, broad cheekbones, prominent jawline and chin. As a flavorist, she was familiar with kaolin clay, a virtually tasteless edible mineral often used as an anti-caking agent in processed foods, various toothpastes, and originally kaopectate. But she'd never encountered the raw product out of the lab, and certainly not like this. She leaned closer to him. He smelled of sediment and mostly sweat, a decidedly masculine note, the precise replication of which one could base an entire career, and then some. Even the most skilled perfumers in the world, experts in the animal secrets of civet and ambergris, couldn't get it just right. It was a human thing. And she'd studied it, androstadienone and most of the known male pheromones, and she knew the effects certain concentrates could have on certain women. She'd written the reports and seen the CT scans of activity in women's brains. Still, knowing about it intellectually and rationally did not in any way lessen what it was doing to her right now, the effect it was having on her senses and her body. 'Can he tell?' she wondered. Lean and broad-shouldered, he had the build of a man who spent his days using his body in labor. She could see it in the way the mud set into the ridged musculature of his forearms, like the russeting across a firm apple. Still, the inner details of him escaped her. His hair was caked with dry clay, and she thought of the figures she'd seen artists craft in their hillside studios in Montmartre, with the Sacre-Coeur church on the summit above and the bawdy Moulin Rouge crowds teeming below. He looked like that, an unglazed unfinished sculpture of a man, but for his eyes, vast and deep, and very much alive, as if he were trapped inside his statued body.

The death mask.” My mother dips her fingers in a bowl of white clay. She covers my face with it, blows on it to help it dry quickly. Her breath is sweet like rose punch. Then comes the coal. She traces the black of bone around my eyes, down my nose, my lips, my cheeks. We wear the face of the dead so the waking spirits feel at home. Lady

Paul Lawrence Dunbar reveals another reality. We wear the mask that grins and lies, 
 It hides our cheeks and shades our eyes, 
 This debt we pay to human guile; 
 With torn and bleeding hearts we smile, 
 And mouth with myriad subtleties. Why should the world be over-wise, 
 In counting all our tears and sighs? 
 Nay, let them only see us, while 
 We wear the mask. We smile, but, O great Christ, our cries 
 To thee from tortured souls arise. 
 We sing, but oh the clay is vile 
 Beneath our feet, and long the mile; 
 But let the world dream otherwise, 
 We wear the mask!308

Imagine if trees wore concealer cause they don’t like their reflection in the lake If the sun didn’t show up at dawn insecure to rise after scrolling her night awake Imagine if the sky used the Juno filter to make itself look paler and smooth out imperfections If earth went online shopping for clay masks to cleanse its pores and other obstructions Imagine birds attaching engines to their wings to fly higher and faster, leaving trails in our springs And now think about the child at the bottom of your eyes about all the other children that you expect to grow wise Do you really want to tell them this is all about their looks? Maybe after some scrolling put their nose into books

He loved the shop, the smells of the naphthas and benzenes, the ammonias, all the alkalis and fats, all the solvents and gritty lavas, the silken detergents and ultimate soaps, like the smells, he decided of flesh itself, of release, the disparate chemistries of pore and sweat—a sweat shop—the strange wooly-smelling acids that collected in armpits and atmosphered pubic hair, the flameless combustion of urine and gabardine mixing together to create all the body’s petty suggestive alimentary toxins. The sexuality of it. The men’s garments one kind, the women’s another, confused, deflected, masked by residual powders, by the oily invisible resins of deodorant and perfume, by the concocted flower and the imagined fruit—by all fabricated flavor. And the hanging in the air, too—where would they go?—dirt, the thin, exiguous human clays, divots, ash and soils, dust devils of being.

The first-born from Eve (with the spirit of Lilith) with Samael gave life to the First Satanist, the Adversary of slave-mentality and the mass of sheep, Cain. The ancient myths and legends regarding Cain demonstrate mythical and poetic symbols represented in the Adepts of Luciferian Witchcraft. Cain is present within many traditions of the craft, ours is the more sinister path which instructs and initiates the neophyte to understand the symbolic meaning and teachings beneath the “mask” of Cain. The neophyte seeks a path of self-determined journey towards liberation from restrictive dogma, attaining knowledge and experience to not only trust our instincts, but also to allow your conscious mind to balance your choices in life. The Adversary shocks, inspires terror at first, thrusts the neophyte into the abyss and tests are given for which the initiate must answer and conquer with an iron will. The isolation and loneliness of the neophyte who takes the first steps upon the Left-Hand Path are to sacrifice the mundane, old self that you ‘were’ (as Adam the profane clay before) to the fires of the Blackened Forge of Cain and your Daemon. As you begin to think as Cain the forge brings forth the Adept, thinking ‘like’ Cain and the Luciferian Watchers of our linage unspoken.

The Luciferian becomes slowly aware that they are alone and isolated in the world as the initiate is becoming ‘other’. Cain is uniquely ‘other’ in that he is at the very least an ‘outsider’ to the tribe, his witch blood and way of thinking becomes different from the others. The concept of the tribal god, Yahweh has no connection to Cain and his father and brother, Adam. The symbolic antinomian act of Cain killing Abel is the selfdetermined act of culling the former ‘clay’ of self, the conscious unaware ‘former’ symbol of who you were. Rather than Cain being some stained, tainted cast-off of Yahweh’s religious believers, he is restored as a symbol and metaphor of self-determined power and strength of Will. The traits of Cain are Luciferian: independent, determined, antinomian in instincts and both a master of his craft in both witchcraft and metals in the shape of ‘Tubal Cain”. In several different traditions of witchcraft, Cain is the second metallurgical artist or sorcerer; the Black Smith of the Forge who came after only Azazel who descended with the 200 Watchers upon Mount Hermon. Those who have heard the distant voices upon the winds, calling for you to seek the Devil’s Path and the pleasure of the Infernal Sabbat will enter the circle alone. In isolation from others the neophyte begins to forge the Luciferian Spirit, ignited and selfimmolated with the Black Flame. This is the gift of divine consciousness, given to us by our father who has many names: Azazel, Samael and Lucifer are but a few. The Adversary challenges us to strike down the common self, the mundane clay of Adam as the self before initiation. Luciferians soon wear and assimilate the Deific Mask of Cain, the metaphor of Infernal Union and the mediator between earth and spirit. The Black Flame ignited is that which consumes our former shell and now to walk the Left-Hand Path as both Daemon and Witch-born Nephilim. The Mask of Cain demands the killing of Abel, our Daemon calling for the offering of blood and an iron will to slay the vulgar clay of our former self. Recognize here is both metaphor and cipher, listen to your instincts towards the forbidden knowledge of your Daemon! Know that we bring to Disorder all that is Sacred, rejecting traditions many clings to in a desperate attempt of building selfidentity. The Shadow’d Ones of Azazel are aware of self, the possibilities and potential within the Circle of Self. The Gnosis of Cain is the Shedding of the Serpent’s Skin, to forge the Daemon from the Fires of Azazel and Qayin.