Dividing Eden Quotes

Perhaps everybody has a garden of Eden, I don't know; but they have scarcely seen their garden before they see the flaming sword. Then, perhaps, life only offers the choice of remembering the garden or forgetting it. Either, or: it takes strength to remember, it takes another kind of strength to forget, it takes a hero to do both. People who remember court madness through pain, the pain of the perpetually recurring death of their innocence; people who forget court another kind of madness, the madness of the denial of pain and the hatred of innocence; and the world is mostly divided between madmen who remember and madmen who forget. Heroes are rare.

Because everyone wanted something, and when someone coveted a thing enough, rarely did they question the price.

She had learned from her encounter with Mike Eden that there really was more than one man in the world-the piece of knowledge that more than anything else divides women from girls.

The promise was void, like so many other sweet, illusory promises of our childhood; void as promises made in Eden before the seasons were divided, and when the starry blossoms grew side by side with the ripening peach,—impossible to be fulfilled when the golden gates had been passed.

Nobody can stay in the garden of Eden," Jacques said. And then: "I wonder why." ... Everyone, after all, goes the same dark road--and the road has a trick of being most dark, most treacherous, when it seems most bright--and it's true that nobody stays in the garden of Eden. ... Perhaps everybody has a garden of Eden, I don't know; but they have scarcely seen their garden before they see the flaming sword. Then, perhaps, life only offers the choice of remembering the garden or forgetting it. Either, or: it takes strength to remember, it takes another type of strength to forget, it takes a hero to do both. People who remember court madness through pain, the pain of the perpetually recurring death of their innocence; people who forget court another kind of madness, the madness of the denial of the pain and the hatred of innocence; and the world is mostly divided between madmen who remember and madmen who forget. Heroes are rare.

The question is banal but one of the real troubles with living is that living is so banal. Everyone, after all, goes the same dark road — and the road has a trick of being most dark, most treacherous, when it seems most bright — and it’s true that nobody stays in the garden of Eden...Perhaps everybody has a garden of Eden, I don’t know; but they have scarcely seen their garden before they see the flaming sword. Then, perhaps, life only offers the choice of remembering the garden or forgetting it. Either, or: it takes strength to remember, it takes another kind of strength to forget, it takes a hero to do both. People who remember court madness through pain, the pain of the perpetually recurring death of their innocence; people who forget court another kind of madness, the madness of the denial of pain and the hatred of innocence; and the world is mostly divided between madmen who remember and madmen who forget. Heroes are rare.

What the author of Genesis wants to tell us, I think, is that man, when united with God, is not divided. In this unity, there is no good and evil. All of our inclinations, even the sexual ones, are good when we are in Eden -- that is, when we walk with God and all our actions, words, and thoughts seek to follow His will. But man can choose to be separate from God, and in this separateness he creates evil by imagining ways to use what is good in ways that hurt him or others, and then acting upon what he imagines.

Freedom was a myth.

Children come into the world with that sense of celebration and delight in the awesomeness of life. Then we eat of that wonderful, terrible fruit depicted in the story of the Garden of Eden, and our lives become divided. In childhood we have innocent wholeness, which then is transformed into informed separateness. If one is lucky, a second transformation occurs later in life, a transformation into informed wholeness. A proverb puts it this way: in life our task is to go from unconscious perfection to conscious imperfection and then to conscious perfection.

And then all that has divided us will merge And then compassion will be wedded to power And then softness will come to a world that is harsh and unkind And then both men and women will be gentle And then both women and men will be strong And then no person will be subject to another's will And then all will be rich and free and varied And then the greed of some will give way to the needs of many And then all will share equally in the Earth's abundance And then all will care for the sick and the weak and the old And then all will nourish the young And then all will cherish life's creatures And then all will live in harmony with each other and the Earth And then everywhere will be called Eden once again.

Perhaps everybody has a garden of Eden, I don’t know; but they have scarcely seen their garden before they see the flaming sword. Then, perhaps, life only offers the choice of remembering the garden or forgetting it. Either, or: it takes strength to remember, it takes another kind of strength to forget, it takes a hero to do both. People who remember court madness through pain, the pain of the perpetually recurring death of their innocence; people who forget court another kind of madness, the madness of the denial of pain and the hatred of innocence; and the world is mostly divided between madmen who remember and madmen who forget. Heroes are rare.

Just because a moth flies close to a flame and lives, doesn't mean the next time it won't catch fire

Freedom was a myth. Carys’s brother Andreus didn’t think so. He said a person could feel free even when walls surrounded him.

encounter with Mike Eden that there really was more than one man in the world—the piece of knowledge that more than anything else divides women from girls. As long as there were two, there could be three, or ten; it was a question of good luck or God’s blessing when she would

river flowed out of Eden to water the garden, and there it divided and became four rivers.

Life managed without males for its first billion years, much of which was passed as single cells in a series of warm ponds. Then, in some ancient and neutral Eden, the fruit of the tree of sexual knowledge - a new mutation - persuaded members of a particular clone to fuse with cells from another, and then to divide. That ingenious idea is good news for the novel gene, as it doubles its rate of spread, but is a lot less so for those who receive it, who are obliged to copy the extra DNA. At once, two factions emerge, one keen to force itself upon the other. Thus sex was invented. Soon one contestant began to cheat. Large cells are expensive, but are better at dividing because they have more food reserves. Small cells are cheaper to make, but cannot afford to split. Their sole chance of success hence lies in fusion with a large cell. The first males had appeared on the scene.

Perhaps everybody has a garden of Eden, I don’t know; but they have scarcely seen their garden before they see the flaming sword. The, perhaps, life only offers the choice of remembering the garden or forgetting it. Either, or: it takes strength to remember, it takes another kind of strength to forget, it takes a hero to do both. People who remember court madness through death of their innocence; people who forget court another kind of madness, the madness of the denial of pain and the hatred of innocence; and the world is mostly divided between madmen who remember and madmen who forget. Heroes are rare.

Perhaps everybody has a garden of Eden, I don’t know; but they have scarcely seen their garden before they see the flaming sword. Then, perhaps, life only offers the choice of remembering the garden or forgetting it. Either, or: it takes strength to remember, it takes another kind of strength to forget, it takes a hero to do both. People who remember court madness through death of their innocence; people who forget court another kind of madness, the madness of the denial of pain and the hatred of innocence; and the world is mostly divided between madmen who remember and madmen who forget. Heroes are rare.

It is often argued that the greatest tragedy of the Old Testament was not man’s exile from the Garden of Eden, but the fall of the Tower of Babel. For Adam and Eve, though cast from grace, could still speak and comprehend the language of angels. But when men in their hubris decided to build a path to heaven, God confounded their understanding. He divided and confused them and scattered them about the face of the earth. ‘What was lost at Babel was not merely human unity, but the original language – something primordial and innate, perfectly understandable and lacking nothing in form or content. Biblical scholars call it the Adamic language. Some think it is Hebrew. Some think it is a real but ancient language that has been lost to time. Some think it is a new, artificial language that we ought to invent. Some think French fulfils this role; some think English, once it’s finished robbing and morphing, might.

Perhaps everybody has a Garden of Eden, I don't know but they have scarcely seen their garden before they see the flaming sword. Perhaps life only offers the choice of remembering the garden or forgetting it. Either or; it takes strength to remember, it takes another kind of strength to forget, it takes a hero to do both. People who remember court madness through pain, the pain of the perpetually recurring death of their innocence; people who forget court another kind of madness, the madness of the denial of the pain and the hatred of innocence; and the world is mostly divided between madmen who remember and madmen who forget. Heroes are rare.

Perhaps everybody has a garden of Eden, I don't know; but they have scarcely seen their garden before they see the flaming sword. Then, perhaps, life only offers the choice of remembering the garden or forgetting it. Either, or: it takes strength to remember, it takes another kind of strength to forget, it takes a hero to do both. People who remember court madness through pain, the pain of the perpetually recurring death of their innocence; people who forget court another kind of madness, the madness of the denial of pain and the hatred of innocence; and the world is mostly divided between madmen who member and madmen who forget. Heroes are rare.

Forse ognuno di noi ha un giardino dell'Eden, non lo so; ma riusciamo appena a intravedere il giardino che già appare la spada fiammeggiante. Dopodichè, forse, la vita offre solo la possibilità di scegliere fra il ricordare il giardino e dimenticarlo, Una cosa o l'altra: ci vuole forza per ricordare, ci vuole un altro tipo di forza per dimenticare, ci vuole un eroe per fare le due cose insieme. Chi ricorda corteggia la pazzia attraverso il dolore, il dolore dell'eterno ritorno alla morte della propria innocenza; chi dimentica corteggia un altro tipo di follia, la follia della negazione del dolore e dell'odio per l'innocenza; e il mondo si divide per lo più tra pazzi che ricordano e pazzi che dimenticano. Gli eroi sono rari.

There is something in the contemplation of the mode in which America has been settled, that, in a noble breast, should forever extinguish the prejudices of national dislikes. Settled by the people of all nations, all nations may claim her for their own. You can not spill a drop of American blood without spilling the blood of the whole world. Be he Englishman, Frenchman, German, Dane, or Scot; the European who scoffs at an American, calls his own brother Raca, and stands in danger of the judgment. We are not a narrow tribe of men, with a bigoted Hebrew nationality—whose blood has been debased in the attempt to ennoble it, by maintaining an exclusive succession among ourselves. No: our blood is as the flood of the Amazon, made up of a thousand noble currents all pouring into one. We are not a nation, so much as a world; for unless we may claim all the world for our sire, like Melchisedec, we are without father or mother. For who was our father and our mother? Or can we point to any Romulus and Remus for our founders? Our ancestry is lost in the universal paternity; and Caesar and Alfred, St. Paul and Luther, and Homer and Shakespeare are as much ours as Washington, who is as much the world's as our own. We are the heirs of all time, and with all nations we divide our inheritance. On this Western Hemisphere all tribes and people are forming into one federated whole; and there is a future which shall see the estranged children of Adam restored as to the old hearthstone in Eden. The other world beyond this, which was longed for by the devout before Columbus' time, was found in the New; and the deep-sea-lead, that first struck these soundings, brought up the soil of Earth's Paradise. Not a Paradise then, or now; but to be made so, at God's good pleasure, and in the fullness and mellowness of time. The seed is sown, and the harvest must come; and our children's children, on the world's jubilee morning, shall all go with their sickles to the reaping. Then shall the curse of Babel be revoked, a new Pentecost come, and the language they shall speak shall be the language of Britain. Frenchmen, and Danes, and Scots; and the dwellers on the shores of the Mediterranean, and in the regions round about; Italians, and Indians, and Moors; there shall appear unto them cloven tongues as of fire.

Just as Chronos split the heavens from earth, time divided the universe, and destroyed the eternal, changeless being that was the ten-dimensional universe. After that, all civilizations had to exist within the limits of time and space. The universe became the infinite unknown. With time came hope, anticipation, surprise, remembrance, oblivion … and above all, freedom.” “These are meaningless,” said Sophon drily. “Eternity is the only existence.” “That wasn’t how the Lurker felt. It was suffocating under the ten-dimensional universe, with its perfect symmetry and eternal immutability. As the dimensions collapsed, more and more consciousnesses, separated from the unity of the Edenic Age, came to believe in the Lurker’s cause and joined its legion. Risking annihilation, they wanted to join time and to call for yet more time. This was the reason the Master failed, don’t you see? “They need time. Other than the Master, all living beings need time.

Seven days west of Katañga flows another Lualaba, the dividing line between Rua and Lunda or Londa; it is very large, and as the Lufira flows into Chibungo, it is probable that the Lualaba West and the Lufira form the Lake. Lualaba West and Lufira rise by fountains south of Katañga, three or four days off. Luambai and Lunga fountains are only about ten miles distant from Lualaba West and Lufira fountains: a mound rises between them, the most remarkable in Africa. Were this spot in Armenia it would serve exactly the description of the garden of Eden in Genesis, with its four rivers, the Gihon, Pison, Hiddekel, and Euphrates; as it is, it possibly gave occasion to the story told to Herodotus by the Secretary of Minerva in the City of Saïs, about two hills with conical tops, Crophi and Mophi. "Midway between them," said he, "are the fountains of the Nile, fountains which it is impossible to fathom: half the water runs northward into Egypt; half to the south towards Ethiopia.

The Sumerian pantheon was headed by an "Olympian Circle" of twelve, for each of these supreme gods had to have a celestial counterpart, one of the twelve members of the Solar System. Indeed, the names of the gods and their planets were one and the same (except when a variety of epithets were used to describe the planet or the god's attributes). Heading the pantheon was the ruler of Nibiru, ANU whose name was synonymous with "Heaven," for he resided on Nibiru. His spouse, also a member of the Twelve, was called ANTU. Included in this group were the two principal sons of ANU: E.A ("Whose House Is Water"), Anu's Firstborn but not by Antu; and EN.LIL ("Lord of the Command") who was the Heir Apparent because his mother was Antu, a half sister of Anu. Ea was also called in Sumerian texts EN.KI ("Lord Earth"), for he had led the first mission of the Anunnaki from Nibiru to Earth and established on Earth their first colonies in the E.DIN ("Home of the Righteous Ones")—the biblical Eden. His mission was to obtain gold, for which Earth was a unique source. Not for ornamentation or because of vanity, but as away to save the atmosphere of Nibiru by suspending gold dust in that planet's stratosphere. As recorded in the Sumerian texts (and related by us in The 12th Planet and subsequent books of The Earth Chronicles), Enlil was sent to Earth to take over the command when the initial extraction methods used by Enki proved unsatisfactory. This laid the groundwork for an ongoing feud between the two half brothers and their descendants, a feud that led to Wars of the Gods; it ended with a peace treaty worked out by their sister Ninti (thereafter renamed Ninharsag). The inhabited Earth was divided between the warring clans. The three sons of Enlil—Ninurta, Sin, Adad—together with Sin's twin children, Shamash (the Sun) and Ishtar (Venus), were given the lands of Shem and Japhet, the lands of the Semites and Indo-Europeans: Sin (the Moon) lowland Mesopotamia; Ninurta, ("Enlil's Warrior," Mars) the highlands of Elam and Assyria; Adad ("The Thunderer," Mercury) Asia Minor (the land of the Hittites) and Lebanon. Ishtar was granted dominion as the goddess of the Indus Valley civilization; Shamash was given command of the spaceport in the Sinai peninsula. This division, which did not go uncontested, gave Enki and his sons the lands of Ham—the brown/black people—of Africa: the civilization of the Nile Valley and the gold mines of southern and western Africa—a vital and cherished prize. A great scientist and metallurgist, Enki's Egyptian name was Ptah ("The Developer"; a title that translated into Hephaestus by the Greeks and Vulcan by the Romans). He shared the continent with his sons; among them was the firstborn MAR.DUK ("Son of the Bright Mound") whom the Egyptians called Ra, and NIN.GISH.ZI.DA ("Lord of the Tree of Life") whom the Egyptians called Thoth (Hermes to the Greeks)—a god of secret knowledge including astronomy, mathematics, and the building of pyramids. It was the knowledge imparted by this pantheon, the needs of the gods who had come to Earth, and the leadership of Thoth, that directed the African Olmecs and the bearded Near Easterners to the other side of the world. And having arrived in Mesoamerica on the Gulf coast—just as the Spaniards, aided by the same sea currents, did millennia later—they cut across the Mesoamerican isthmus at its narrowest neck and—just like the Spaniards due to the same geography—sailed down from the Pacific coast of Mesoamerica southward, to the lands of Central America and beyond. For that is where the gold was, in Spanish times and before.

Jacob Neusner, writes that God’s command to rest is, in essence, an invitation to return to Eden in all its beauty, wholeness, and shalom.5 For all the Christian chatter about “keeping Sabbath,” I suspect most of us don’t know what it means at all. We may define rest as stopping, sleeping, relaxing, enjoying — and all of these are very good! But we forget that we’re literally incapable of rest if we’re divided. Our inner divisions are what keep us from rest.

Following the Fall in the Garden of Eden, Elohim had promised he would one day provide a seed of royal kingship that would restore creation to its intended glory and humanity to its intended identity as the family of Elohim, true Sons and Daughters of God. The Watcher gods sought to corrupt that seedline by mating with humanity and violating the heavenly earthly divide. The result of their crossbreeding were the Nephilim, unholy hybrids of angel and human, giants who became known as the Seed of the Serpent at war with the Seed of the Woman, Eve.

The civilizing process, which is the brightest achievement of humankind, consists of curing out those characteristics that are dangerous to the smooth functioning of our ideals. Anyone who does not go though this process remains “primitive.” We are all born whole but somehow the culture demands that we live out only part of our nature and refuse other parts of our inheritance. We divide the self into an ego and a shadow because our culture insists that we behave in a particular manner. This is our legacy from having eaten of the fruit of the tree of knowledge in the Garden of Eden. Culture takes away the simple human in us but gives us more complex and sophisticated power.

God's image bearers were divided, and the battle of the sexes commenced. Instead of ruling and subduing the earth, they turned against one another and sought to rule and subdue each other.

It appears, gentlemen, that our highness is nearly ready for you. Though all preparations have been set aside, I trust you will observe the protocol for greeting a king. Honor him as you would King Donald of your realm.”Roger busted out laughing. Grinning, I replied, “Our realm is not ruled by a king at all, but a man chosen by vote. And the one we call President Trump is hardly a king, and how one might greet him depends…Some honor him. Some would just as well throw poop at him.”Lancelot cocked his head. “Poop?”Roger interjected, “I think what Elijah means to say is that we are not at all familiar with the formalities associated with royalty.”“Very well,”Lancelot said. “Though I should note that your realm must be in a dreadful state if there are those among you who would treat your head of state with such contempt.”“You have no idea,”I added. “These days it seems that people are only capable of respecting leaders selectively.”Lancelot looked confused. “It’s a democracy,”Roger added. “People choose their own leader by a vote.”“But those who did not choose him feel they owe your leader no honor?”Lancelot asked. “In our realm,”I said, shaking my head, “people only seem to honor those with whom they agree.”“Such a realm,”Lancelot said, “cannot stand for long. Such is the state of many kingdoms apart from our own. Without a sense of honor and duty, without a common purpose, such realms are always in a state of war.”“But not Camelot?”I asked. “A divided kingdom,”Lancelot explained, “is prone to war for many reasons. None of these, however, pertain to Camelot under Arthur Pendragon.”“What reasons?”Roger asked. “First, a divided kingdom is so accustomed to conflict within that it cannot help but resort to the same when dealing without. Likewise, however, a divided kingdom is especially vulnerable and therefore attractive to others who would exploit them or, perhaps, aspire to conquer them. A divided realm is like a heated pot of oil. It takes only the slightest thing to upset it and turn it into a rage against itself.

In the Judeo-Christian tradition, Adam and Eve disobeyed God and ate from the Tree of Knowledge of Good and Evil in the Garden of Eden. Their actions flung them into a world filled with sin, misery, and death. In the theology of Marxism, Man ate from the Tree of Knowledge of Good and Evil in nature and learned that he could own private property and upon that ownership divide his labor, which alienates him from himself as a creative and social species. In his fallen form, estranged from his species-being (his humanity), he finds himself in a society stratified into classes, which leads to conflict, exploitation, misery, and oppression. To re-enter (and, in fact, re-create) the kingdom of God—Man’s kingdom on Earth—he must establish a communist society by abolishing private property, which is nothing more than materialized “human self-estrangement.

When it comes to marriage, God’s plan is to unite and conquer; Satan’s plan is to divide and conquer. Have you ever noticed that the serpent didn’t appear in Eden until after Eve had been created and there was unity between her and Adam? The Enemy saw a beautiful triangle of love going on, and in his wicked mind he decided, I can’t have this unity thing. I need to deceive.

Under the name The Waterson Family, they made their recording debut for Topic, one of four upcoming acts on the showcase compilation Folk-Sound of Britain (1965). Dispensing with guitars and banjos, they hollered unadorned close harmonies into a stark, chapel-like hush. The consensus was that they ‘sounded traditional’, but in a way no other folk singers did at the time. It was the result of pure intuition: there was no calculation in their art. When Bert Lloyd once commented joyfully on their mixolydian harmonies, they had to resort to a dictionary. Later in 1965 the quartet gathered around the microphone set up in the Camden Town flat of Topic producer Bill Leader and exhaled the extraordinary sequence of songs known as Frost and Fire. In his capacity as an artistic director of Topic, Lloyd curated the album’s contents. Focusing on the theme of death, ritual sacrifice and resurrection, he subtitled it A Calendar of Ritual and Magical Songs. The fourteen tracks are divided by calendrical seasons, and the four Watersons begin and end the album as midwinter wassailers, a custom popularised in the late eighteenth and early nineteenth centuries as groups of singers – ‘waits’ – made the rounds of the towns and villages, proffering a decorated bowl of spiced ale or wine and asking – in the form of a song, or ‘wassail’ – for a charitable donation. Midwinter comes shortly before the time of the first ploughing in preparation for the sowing of that year’s new crop, and the waits’ money, or food and drink, can be considered a form of benign sacrifice against the success of the next growth and harvest. The wassail-bowl’s rounds were often associated with the singing of Christmas carols.

God, who made Eden, also wrecked the tower of Babel, by dividing people.