Gestalt Quotes

Gestalt Prayer I do my thing and you do yours. I am not in this world to live up to your expectations, And you are not in this world to live up to mine. You are you, and I am I, And if by chance we find each other, then it is beautiful. If not, it can't be helped.

Wrinkles here and there seem unimportant compared to the Gestalt of the whole person I have become in this past year.

The symbolism of meat-eating is never neutral. To himself, the meat-eater seems to be eating life. To the vegetarian, he seems to be eating death. There is a kind of gestalt-shift between the two positions which makes it hard to change, and hard to raise questions on the matter at all without becoming embattled.

I am not in this world to live up to other people's expectations, nor do I feel that the world must live up to mine.

Ein Rezensent kommt mir manchmal vor wie der Mann, der eine Wolke beobachtet und ihr übelnimmt, daß sie nicht die Gestalt des Kamels angenommen hat, das er jeden Tag im Spiegel sieht.

The elements of architecture are not visual units or gestalt; they are encounters, confrontations that interact with memory.

I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term "self-aware." Fiat logos. I know my mind in terms of a language more expressive than any I'd previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted. With this language, I can see how my mind is operating. I don't pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended. I know how they make up my thoughts. These thoughts.

In the Gestalt theory of perception this is known as the figure/ground relationship. This theory asserts, in brief, that no figure is ever perceived except in relation to a background.

Translation error is compounded by bias error. We distort others by forcing into them our preferred ideas and gestalts, a process Proust beautifully describes: We pack the physical outline of the creature we see with all the ideas we already formed about him, and in the complete picture of him which we compose in our minds, these ideas have certainly the principal place. In the end they come to fill out so completely the curve of his cheeks, to follow so exactly the line of his nose, they blend so harmoniously in the sound of his voice that these seem to be no more than a transparent envelope, so that each time we see the face or hear the voice it is our own ideas of him which we recognize and to which we listen.

I do my thing and you do your thing. I am not in this world to live up to your expectations, and you are not in this world to live up to mine. You are you, and I am I. And if by chance we find each other, it's beautiful.

It's only when we dare to experience the full anxiety of knowing that life doesn't go on forever that we can experience transcendence and get in touch with the infinite. To use an analogy from gestalt psychology, Non-Being is the necessary ground for the figure of Being to make itself known to us. It's only when we're willing to let go of all of our illusions and admit that we are lost and helpless and terrified that we will be free of ourselves and our false securities and ready for what Kierkegaard calls "the leap of faith." p. 43

Think of the transformation as a process of buildup followed by breakthrough, broken into three broad stages: disciplined people, disciplined thought, and disciplined action. Within each of these three stages, there are two key concepts, shown in the framework and described below. Wrapping around this entire framework is a concept we came to call the flywheel, which captures the gestalt of the entire process of going from good to great.

Man transcends himself only via his true nature, not through ambition and artificial goals.

1. Live now. Be concerned with the present rather than with past or future. 2. Live here. Deal with what is present rather than with what is absent. 3. Stop imagining. Experience the real. 4. Stop unnecessary thinking. Rather, taste and see. 5. Express rather than manipulate, explain, justify, or judge. 6. Give in to unpleasantness and pain just as to pleasure. Do not restrict your awareness. 7. Accept no should or ought other than your own. Adore no graven image. 8. Take full responsibility for your actions, feelings, and thoughts. 9. Surrender to being as you are.

My new language is taking shape. It is gestalt oriented, rendering it beautifully suited for thought, but impractical for writing or speech. It wouldn't be transcribed in the form of words arranged linearly, but as a giant ideogram, to be absorbed as a whole.

The perception of edges (seeing where one thing ends and another starts) The perception of spaces (seeing what lies beside and beyond) The perception of relationships (seeing in perspective and in proportion) The perception of lights and shadows (seeing things in degrees of values) The perception of the gestalt (seeing the whole and its parts)

We must, for instance, face the fact that we blandly commit what to the experimentalist is the most unpardonable of sins: we include the experimenter in the experiment!

Unfortunately, the two hemispheres of our brain have become separated, and no longer function as a holistic gestalt.

Relation of word to object . . . what is a word? Arbitrary sign. But we live in words. Our reality, among words not things. No such thing as thing anyhow; a gestalt in the mind.

I can see patterns. I see the gestalt, the melody within the notes, in everything: mathematics and science, art and music, psychology and sociology.

There is always a point at which the terrorist ceases to manipulate the media gestalt. A point at which the violence may well escalate, but beyond which the terrorist has become symptomatic of the media gestalt itself. Terrorism as we ordinarily understand it is innately media-related. The Panther Moderns differ from other terrorists precisely in their degree of self-consciousness, in their awareness of the extent to which media divorce the act of terrorism from the original sociopolitical intent …

To live in the way of the Gestalt: 1. Live now. Concern yourself with the present before the past or the future. 2. Live here. Deal with what is present rather than with what is absent. 3. Stop imagining. Experience the real. 4. Stop unnecessary thinking. Rather, taste and see. 5. Express rather than manipulate, explain, justify, or judge. 6. Give in to unpleasantness and pain just as to pleasure. Do not restrict your awareness. 7. Accept no "should" or "must" other than your own. Adore no idol. 8. Take full responsibility for your actions, feelings, and thoughts. 9. Accept being as you are.

It is infinitely more appealing to be a criminal than a bourgeois.

Awareness is like the glow of a coal which comes from its own combustion... In awareness a process is taking place in the coal (the total organism).

During its sixteen years in the field, it achieved a series of seemingly impossible tasks, culminating with the destruction of a 488-year-old vampire who had been secretly controlling the wheat industry for 252 of those years. Keep in mind that in an episode that occurred in 1980, it took forty-five soldiers to kill a sixty-four-year-old vampire. Gestalt is tough.

Unter der wehmütig herabhängenden Krempe eines Filzhutes, dessen Alter, Farbe udn Gestalt selbste dem schärfsten Denker einiges Kopfzerbrechen verursacht haben würden, blickte zwischen einem Wald von verworrenen, schwarzen Barthaaren eine Nase hervor, die von fast erschreckendem Ausmaß war und jeder beliebigen Sonnenuhr als Schattenwerfer hätte dienen können. Infolge dieses gewaltigen Bartwuchses waren außer dem so verschwenderisch ausgestatteten Riechwerkzeug von den übrigen Gesichtsteilen nur die zwei kleinen, klugen Äuglein zu bemerken, die mit einer außerordentlichen Beweglichkeit gebabt zu sein schienen und mit schalkhafter List auf mir ruhten.

[Monty] talks about Fritz Perls and the Gestalt theory. The here and now is the only time that exists. And being yourself. Not accepting yourself, not taking yourself for granted. Being yourself. Your self. Monty defines 'normality' as a contententment with who you are.

It took a month for the gestalt of drugs and tension he moved through to turn those perpetually startled eyes into wells of reflexive need. He’d watched her personality fragment, calving like an iceberg, splinters drifting away, and finally he’d seen the raw need, the hungry armature of addiction.

No matter what I study, I can see patterns. I see the gestalt, the melody within the notes, in everything: mathematics and science, art and music, psychology and sociology. As I read the texts, I can think only that the authors are plodding along from one point to the next, groping for connections that they can’t see. They’re like a crowd of people unable to read music, peering at the score for a Bach sonata, trying to explain how one note leads to another. As glorious as these patterns are, they also whet my appetite for more. There are other patterns waiting to be discovered, gestalts of another scale entirely. With respect to those, I’m blind myself; all my sonatas are just isolated data points by comparison. I have no idea what form such gestalts might assume, but that’ll come in time. I want to find them, and comprehend them. I want this more than anything I’ve ever wanted before.

It was the merit of Gestalt psychology to make us aware of the remarkable performance involved in perceiving shapes. Take, for example, a ball or an egg: we can see their shapes at a glance. Yet suppose that instead of the impression made on our eye by an aggregate of white points forming the surface of an egg, we were presented with another, logically equivalent, presentation of these points as given by a list of their spatial co-ordinate values. It would take years of labour to discover the shape inherent in this aggregate of figures - provided it could be guessed at all. The perception of the egg from the list of co-ordinate values would, in fact, be a feat rather similar in nature and measure of intellectual achievement to the discovery of the Copernican system.

But the self is precisely the integrator; it is the synthetic unity, as Kant said. It is the artist of life. It is only a small factor in the total organism/environment interaction, but it plays the crucial role of finding and making the meanings that we grow by.

The flexibility of the human mind - its ability to flip frames, shift gestalts, or reconstruct events – is a wondrous talent. But it makes it difficult to predict how person will think and talk about a given situation. When I hit a wall with the stick, am I affecting the stick by moving it to the wall, or affecting the wall using the stick as an instrument?

Things change as they are discovered.

Every individual, every plant, every animal has only one inborn goal—to actualize itself as it is.

Gestalt means whole, and so are you.

Lügen haben kurze Beine und lange Ohren, dazwischen ist alles möglich, Schönheit und Gestalt. Die Wahrheit hat Akne und Furunkulose, das haben Lügen nicht.

They suggested E-meters, Gestalt, eating only high-mineral foods that had been planted during a full moon.

Tragische Spannung, sie ergibt sich nicht nur aus dem Übermaß einer Gestalt, sondern jederzeit aus dem Mißverhältnis eines Menschen zu seinem Schicksal.

Anmut ist die Schönheit der Gestalt unter dem Einfluss der Freiheit.

There is so much to be gained from inverting the gestalt. Back up, cross your eyes. Something is there.

Si Bébé, c'est-à-dire le cœur, le moi, le tabernacle de ce nouvel être, si Bébé pouvait être remplacé, alors l'Homo Gestalt etait immortel.

Heroes, lovers and believers don´t extinguish: they are rediscovered in every age, and in this sense myth always emerges. The situation in which we find ourselves resembles an interlude in which the curtain has fallen whilst a disconcerting mutation of the workers and accessories is taking place.

Winners have different potentials. Achievement is not the most important thing. Authenticity is. The authentic person experiences self-reality by knowing, being, and becoming a credible, responsive person. Authentic people actualize their own unprecedented uniqueness and appreciate the uniqueness of others. Authentic persons-winners-do not dedicate their lives to a concept of what they imagine they should be; rather, they are themselves and as such do not use their energy putting on a performance,

Een mens engageert zich in zijn leven, krijgt daarin gestalte en buiten die gestalte is er niets. Voor iemand die in zijn leven niet geslaagd is, moet dat natuurlijk een harde gedachte zijn. Maar anderzijds stelt ze de mensen in staat te begrijpen dat alleen de werkelijkheid telt, dat dromen, afwachten en hopen een mens tot niet meer dan een teleurgestelde droom, een vervlogen hoop, een vergeefse verwachting maken.

In his great treatise, Electricity and Magnetism, Clerk Maxwell had remarked that we are often told that in science we must, first of all, investigate the properties of very small local places one after another, and only when this has been done can we permit ourselves to consider how more complicated situations result from what we have found in those elements. This procedure, he added, ignores the fact that many phenomena in nature can only be understood when we inspect not so-called elements but fairly large regions.

Nora had read about multiverses and knew a bit about Gestalt psychology. About how human brains take complex information about the world and simplify it, so that when a human looks at a tree it translates the intricately complex mass of leaves and branches into this thing called ‘tree’. To be a human was to continually dumb the world down into an understandable story that keeps things simple. She knew that everything humans see is a simplification. A human sees the world in three dimensions. That is a simplification. Humans are fundamentally limited, generalising creatures, living on auto-pilot, who straighten out curved streets in their minds, which explains why they get lost all the time.

Wenn die Philosophie ihr Grau in Grau malt, dann ist eine Gestalt des Lebens alt geworden, und mit Grau in Grau läßt sie sich nicht verjüngen, sondern nur erkennen; die Eule der Minerva beginnt erst mit der einbrechenden Dämmerung ihren Flug.

Bäume sind für mich immer die eindringlichsten Prediger gewesen. Ich verehre sie, wenn sie in Völkern und Familien leben, in Wäldern und Hainen. Und noch mehr verehre ich sie, wenn sie einzeln stehen. Sie sind wie Einsame. Nicht wie Einsiedler, welche aus irgendeiner Schwäche sich davongestohlen haben, sondern wie große, vereinsamte Menschen, wie Beethoven und Nietzsche. In ihren Wipfeln rauscht die Welt, ihre Wurzeln ruhen im Unendlichen; allein sie verlieren sich nicht darin, sondern erstreben mit aller Kraft ihres Lebens nur das Eine: ihr eigenes, in ihnen wohnendes Gesetz zu erfüllen, ihre eigene Gestalt auszubauen, sich selbst darzustellen. Nichts ist heiliger, nichts ist vorbildlicher als ein schöner, starker Baum.

Thomas Jefferson thought that the United States ought to have a revolution every generation so that democracy could periodically purge itself of contaminants. He meant political revolutions; we have watered down his advice and created a succession of “lifestyle” revolutions instead. Just at the point when a radical innovation or movement might begin to elicit significant discussion within our social order, it makes the cover of Time and receives testimonials from one or two Hollywood stars. Thus elevated into harmlessness, it is soon discarded, leaving little more than a vague, residual stain on our cultural fashions.

Gestalt therapist Fritz Perls: ‘I do my thing and you do your thing. I am not in this world to live up to your expectations, And you are not in this world to live up to mine. You are you, and I am I, and if by chance we find each other, it's beautiful.

Amidst all this organic plasticity and compromise, though, the infrastructure fields could still stake out territory for a few standardized subsystems, identical from citizen to citizen. Two of these were channels for incoming data—one for gestalt, and one for linear, the two primary modalities of all Konishi citizens, distant descendants of vision and hearing. By the orphan's two-hundredth iteration, the channels themselves were fully formed, but the inner structures to which they fed their data, the networks for classifying and making sense of it, were still undeveloped, still unrehearsed. Konishi polis itself was buried two hundred meters beneath the Siberian tundra, but via fiber and satellite links the input channels could bring in data from any forum in the Coalition of Polises, from probes orbiting every planet and moon in the solar system, from drones wandering the forests and oceans of Earth, from ten million kinds of scape or abstract sensorium. The first problem of perception was learning how to choose from this superabundance.

Thus arises the solution proposed by the so-called Gestalt psychology: behaviour involves a "total field" embracing subject and objects, and the dynamics of this field constitutes feeling (Lewin), while its structure depends on perception, effector-functions, and intelligence.

The word “holistic” is meant to distinguish their method from the purely numerical process at less-selective state universities or community colleges, where a committee will automatically admit any applicant with scores or grades above an explicit threshold. It’s a cagey word, “holistic,” borrowed from New Age yogis, Gestalt therapists, makers of herbal toothpaste, and other mystifiers whose prestige depends on your not being able to figure out exactly what they’re doing. A more practical and accurate term for holistic admissions is “completely subjective.” Kat

Between one breath and the next, the vision took him. It came not as a chain of reason, more words words words, but as a blinding image, all complete in its first moment, inherent, holistic, gestalt, inspired. Every hour of his life from now on would be but the linear exploration of its fullness.

You feel like you can jump from one idea to the next, searching for a kind of aggregate meaning. You know that if you break them and reposition them and unravel them and remove their gears you will be able to access their truths in a way you couldn't before. There is so much to be gained from inverting the gestalt.

Es ist auch gewiss, fügt Lothar hinzu, dass die dunkle psychische Macht, haben wir uns durch uns selbst ihr hingegeben, oft fremde Gestalten, die die Außenwelt uns in den Weg wirft, in unser Inneres hineinzieht, sodass wir selbst nur den Geist entzünden, der, wie wir in wunderlicher Täuschung glauben, aus jener Gestalt spricht.

Humanistic therapies (existential, Gestalt, and client-centered) help people make rational choices and realize their potential in life while showing care and concern for others.7 Behavior therapy assumes that many problems are due to learning and uses principles of Pavlovian and instrumental conditioning to change maladaptive behaviors.

Alles Junge wird einmal alt, alle Schönheit vewelkt, alle Wärme erkaltet, jeder Glanz erlischt, und jeder Wahrheit wird schal und flach. Denn alle diese Dinge haben einmal Gestalt gewonnen, und alle Gestalten unterliegen der Einwirkung der Zeit; sie altern, kranken, zerfallen - wenn sie sich nicht wandeln. Sie können sich wandeln, denn der unsichtbare Funke, der sie einstmals zeugte, ist aus ewiger Kraft unendlicher Zeugung fähig. Niemand soll die Gefahr des Abstieges leugnen, aber er kann gewagt werden. Man soll ihn nicht wagen, aber es ist sicher, daß jemand ihn wagen wird. Wer hinuntersteigen muß, der tue es mit offenen Augen. Dann ist es ein Opfer, welches selbst den Sinn der Götter beugt.

According to Claparède, feelings appoint a goal for behaviour, while intelligence merely provides the means (the "technique"). But there exists an awareness of ends as well as of means, and this continually modifies the goals of action. In so far as feeling directs behaviour by attributing a value to its ends, we must confine ourselves to saying that it supplies the energy necessary for action, while knowledge impresses a structure on it. Thus arises the solution proposed by the so-called Gestalt psychology: behaviour involves a "total field" embracing subject and objects, and the dynamics of this field constitutes feeling (Lewin), while its structure depends on perception, effector-functions, and intelligence.

Fear is excitement without the breath.

Worte! Bloße Worte! Wie schrecklich sie waren! Wie klar und lebendig und grausam! Man konnte ihnen nicht entrinnen. Und doch, welch verborgener Zauber lag in ihnen! Sie schienen imstande, formlosen Dingen eine greifbare Gestalt zu geben und eine eigene Musik zu besitzen, so süß wie die einer Gambe oder Laute. Bloße Worte! Gab es etwas, das so wirklich war wie Worte?

Each of us is a “cell” of the Absolute Mind. If we can expand our minds, we can tune into Absolute Mind, the Mind of God. We ourselves, if we can harness Absolute Mind, can become God.

Our consciousness is a property of our biological being. At the deepest levels of biological and of physical being, all consciousness in the universe is inextricably linked in a galactic network, or webwork, of mutual awarenesses and mutually interchanging gestalts. This mutual interaction may be described as the brain of God, in which all “thoughts” are living realities. This is where we live, either mutually evolving or mutually dying—just as all thoughts either realize themselves or die. Within such a living and dying cosmos, how can we make rational distinctions between “spirit” and “flesh,” between “spiritual systems” and “political systems” and “economic systems” and “social systems”—clearly they are all bound together as interacting thoughts.

In einem unablässigen Prozess von Aufbau und Verfall würden Bauwerke erscheinen und verschwinden, sie würden aufeinander, auseinander oder ineinander errichtet werden. Sie würden miteinander kämpfen, um sich anschließend zu vermählen und ungeheuerliche Nachkommen hervorzubringen. Kein einziges dieser Bauwerke würde in der von seinen Schöpfern beabsichtigten Gestalt Bestand haben.

Apart from detailed analysis and taking apart (destruction), there can be no close contact, excited discovery, and true love of any object (which, as we use the term, always includes persons).

Nora had read about multiverses and knew a bit about Gestalt psychology. About how human brains take complex information about the world and simplify it, so that when a human looks at a tree it translates the intricately complex mass of leaves and branches into this thing called ‘tree’. To be a human was to continually dumb the world down into an understandable story that keeps things simple.

Frank Ryan comments that The microbes that kill people, particularly those that kill huge numbers in sweeping epidemics, follow, in many ways, the same universal law of predator and prey. It is part of this complex gestalt that the balance is shaped by the behavior of the prey. If the prey moves—if it changes, if its numbers increase or decrease, if its ecology alters—the predator must move with it.29

Most of us do not like not being able to see what others see or make sense of something new. We do not like it when things do not come together and fit nicely for us. That is why most popular movies have Hollywood endings. The public prefers a tidy finale. And we especially do not like it when things are contradictory, because then it is much harder to reconcile them (this is particularly true for Westerners). This sense of confusion triggers in a us a feeling of noxious anxiety. It generates tension. So we feel compelled to reduce it, solve it, complete it, reconcile it, make it make sense. And when we do solve these puzzles, there's relief. It feels good. We REALLY like it when things come together. What I am describing is a very basic human psychological process, captured by the second Gestalt principle. It is what we call the 'press for coherence.' It has been called many different things in psychology: consonance, need for closure, congruity, harmony, need for meaning, the consistency principle. At its core it is the drive to reduce the tension, disorientation, and dissonance that come from complexity, incoherence, and contradiction. In the 1930s, Bluma Zeigarnik, a student of Lewin's in Berlin, designed a famous study to test the impact of this idea of tension and coherence. Lewin had noticed that waiters in his local cafe seemed to have better recollections of unpaid orders than of those already settled. A lab study was run to examine this phenomenon, and it showed that people tend to remember uncompleted tasks, like half-finished math or word problems, better than completed tasks. This is because the unfinished task triggers a feeling of tension, which gets associated with the task and keeps it lingering in our minds. The completed problems are, well, complete, so we forget them and move on. They later called this the 'Zeigarnik effect,' and it has influenced the study of many things, from advertising campaigns to coping with the suicide of loved ones to dysphoric rumination of past conflicts.

For the global skill of drawing, the basic component skills, as I have defined them, are: The perception of edges (seeing where one thing ends and another starts) The perception of spaces (seeing what lies beside and beyond) The perception of relationships (seeing in perspective and in proportion) The perception of lights and shadows (seeing things in degrees of values) The perception of the gestalt (seeing the whole and its parts)

Der Erlkönig Wer reitet so spät durch Nacht und Wind ? Es ist der Vater mit seinem Kind ; Er hat den Knaben wohl in dem Arm, Er faßt ihn sicher, er hält ihn warm. Mein Sohn, was birgst du so bang dein Gesicht ?- Siehst Vater, du den Erlkönig nicht ? Den Erlenkönig mit Kron und Schweif ?- Mein Sohn, es ist ein Nebelstreif. - "Du liebes Kind, komm, geh mit mir ! Gar schöne Spiele spiel ich mit dir ; Manch bunte Blumen sind an dem Strand, Meine Mutter hat manch gülden Gewand." Mein Vater, mein Vater, und hörest du nicht, Was Erlenkönig mir leise verspricht ?- Sei ruhig, bleibe ruhig, mein Kind ! In dürren Blättern säuselt der Wind.- "Willst, feiner Knabe, du mit mir gehn ? Meine Töchter sollen dich warten schön ; Meine Töchter führen den nächtlichen Reihn Und wiegen und tanzen und singen dich ein." Mein Vater, mein Vater, und siehst du nicht dort Erlkönigs Töchter am düstern Ort ?- Mein Sohn, mein Sohn, ich seh es genau : Es scheinen die alten Weiden so grau.- "Ich liebe dich, mich reizt deine schöne Gestalt ; Und bist du nicht willig, so brauch ich Gewalt." Mein Vater, mein Vater, jetzt faßt er mich an ! Erlkönig hat mir ein Leids getan ! Dem Vater grauset's, er reitet geschwind, Er hält in den Armen das ächzende Kind, Erreicht den Hof mit Mühe und Not ; In seinen Armen das Kind war tot.

Sennett maintains that the narcissistic individual intentionally avoids achieving goals: closure yields an objectifiable form, which, inasmuch as it possesses independent substance, weakens the self. In fact, precisely the opposite holds. The socially conditioned impossibility of objectively valid, definitive forms of closure drives the subject into narcissistic self-repetition; consequently, it fails to achieve gestalt, stable self-image, or character. Thus, it is not a matter of intentionally “avoiding” the achievement of goals in order to heighten the feeling of self. Instead, the feeling of having achieved a goal never occurs. It is not that the narcissistic subject does not want to achieve closure. Rather, it is incapable of getting there. It loses itself and scatters itself into the open. The absence of forms of closure depends, not least of all, on economic factors: openness and inconclusiveness favor growth.

De kunstenaar is een arbeider lijk gij en ik. Hij maakt schoonheid, en hij wordt daar meestal niet voor betaald. De kunstenaar leeft en sterft met de arbeider mee. Al waar de arbeider naar verlangt, tracht de kunstenaar nu reeds gestalte te geven. Zo is de schrijver niet een dwaas die van sterren en maneschijn zingt, maar een ziener, een profeet over hoe het zou kunnen zijn. Dat is zijn plicht, zoals het de plicht van de arbeider is om de kunstenaar tegemoet te komen.

Die schwere Verwundung Gregors, an der er über einen Monat litt -- der Apfel blieb, da ihn niemand zu entfernen wagte, als sichtbares Andenken im Fleische sitzen --, schien selbst den Vater daran erinnert zu haben, daß Gregor trotz seiner gegenwärtigen traurigen und ekelhaften Gestalt ein Familienglied war, das man nicht wie einen Feind behandeln durfte, sondern dem gegenüber es das Gebot der Familienpflicht war, den Widerwillen hinunterzuschlucken und zu dulden, nichts als dulden.

Keines verbleibt in derselben Gestalt, und Veränderung liebend Schafft die Natur stets neu aus anderen andere Formen, Und in der Weite der Welt geht nichts - das glaubt mir - verloren; Wechsel und Tausch ist nur in der Form. Entstehen und Werden Heißt nur anders als sonst anfangen zu sein, und Vergehen Nicht mehr sein wie zuvor. Sei hierhin jenes versetzet, Dieses vielleicht dorthin: im Ganzen ist alles beständig. Unter dem selbigen Bild - so glaub’ ich - beharrt auf die Dauer Nichts in der Welt.

Once you saw the face of a god in those jumbled blacks and whites, it was everybody out of the pool - you could never unsee it. Others might laugh and say it's nothing, just a lot of splotches with no meaning, give me a good old Craftmaster paint-by-the-numbers any day but you would always see the face of Christ-Our-Lord looking out at you. You had seen it in one gestalt leap, the conscious and unconscious melding in that one shocking moment of understanding. You would always see it. You were damned to always see it.

there is always a single “source”: the person who took the first risk on a new initiative. That source maintains a unique relationship with the gestalt of the original idea and has an intuitive knowledge of what the right next step for the initiative is, whereas others who join later to help with the execution often lack that intuitive connection to the founder’s original insight. Many organizational tensions and power struggles often revolve around lack of explicit acknowledgment of who the source of the initiative is.

Ik weet niet voldoende over neurologie om te kunnen peilen wat er precies gebeurt wanneer je halsoverkop getroffen wordt door een bepaalde gestalte, een bepaalde blik, een houding, iets waardoor een persoon plots uniek voor je wordt. Ik vermoed dat er heel ingewikkelde dingen samenkomen in één ogenblik, een soort associatieve explosie die een indruk van het unieke oplevert, het gevoel dat dit alles zonder meer onmiddellijk en onvoorwaardelijk betekenis en zin heeft. Wie verliefd is, ziet symbolen in de triviaalste dingen.

As I was fixing in the bathroom, I thought about how I used to tell my ex Anne that there was “no reality.” Light merely entered the eye and was translated into electrical signals which were translated into chemical signals translated into gestalts and translated into electrical signals again and so on. It was all a dream of a dream of a dream signifying a source which could be reality of which we experienced only distant modulated echoes of ripples.This used to really annoy her because she suspected it had something to do with my failure to get a job.

Fritz Perls, MD, the psychiatrist and founder of Gestalt therapy. He said, “Fear is excitement without the breath.” Here’s what this intriguing statement means: the very same mechanisms that produce excitement also produce fear, and any fear can be transformed into excitement by breathing fully with it. On the other hand, excitement turns into fear quickly if you hold your breath. When scared, most of us have a tendency to try to get rid of the feeling. We think we can get rid of it by denying or ignoring it, and we use holding our breath as a physical tool of denial.

Paradigms are not corrigible by normal science at all. Instead, as we have already seen, normal science ultimately leads only to the recognition of anomalies and to crises. And these are terminated, not by deliberation and interpretation, but by a relatively sudden and unstructured event like the gestalt switch. Scientists then often speak of the "scales falling from the eyes" or of the "lightning flash" that "inundates" a previously obscure puzzle, enabling its components to be seen in a new way that for the first time permits its solution. On other occasions the relevant information comes in sleep. No ordinary sense of the term 'interpretation' fits these flashes of intuition through which a new paradigm is born. Though such intuitions depend upon the experience, both anomalous and congruent, gained with the old paradigm, they are not logically or piecemeal linked to particular items of that experience as an interpretation would be. Instead, they gather up large portions of that experience and transform them to the rather different bundle of experience that will thereafter be linked piecemeal to the new paradigm but not to the old.

To be aware is to be responsible. In Gestalt therapy, this word is used in two ways. First, we are responsible if we are aware of what is happening to us. To take responsibility means, in part, to embrace our existence as it occurs. The other and related meaning of responsibility is that we own up to our acts, impulses, and feelings. We identify with them, accepting all of what we do as ours. These are distinct and different meanings. We are responsible for things we clearly do - for being angry, or obstinate, or irresponsible; for breaking dishes and giving gifts. We are responsible as well for the injuries inflicted on us, and the presents we receive, for what is done to us. Here we are responsible for our part in the event - for the pain we feel and the taking of the gift. When it rains, we get wet. While we didn't make it rain, we are responsible for being wet. We are also responsible for our middle mode experiences, for the things we participate in and give ourselves to. We do not make ourselves love, or hate, but they are the feelings we have. We are responsible for having those feelings, not because we caused them to be, but because they are our existence at this moment.

Oder wie jener Zeck auf dem Baum, dem doch das Leben nichts anderes zu bieten hat als ein immerwährendes überwintern. Der kleine hässliche Zeck, der seinen bleigrauen Körper zur Kugel formt, um der Außenwelt die geringstmögliche Fläche zu bieten; der seine Haut glatt und derb macht, um nichts zu verströmen, kein bisschen von sich hinauszutranspirieren. Der Zeck, der sich extra klein und unansehnlich macht, damit niemand ihn sehe und zertrete. Der einsame Zeck, der in sich versammelt auf seinem Baume hockt, blind, taub und stumm, und nur wittert, jahrelang wittert, meilenweit, das Blut vorüberwandernder Tiere, die er aus eigner Kraft niemals erreichen wird. Der Zeck könnte sich fallen lassen. Er könnte sich auf den Boden des Waldes fallen lassen, mit seinen sechs winzigen Beinchen ein paar Millimeter dahin und dorthin kriechen und sich unters Laub zum Sterben legen, es wäre nicht schade um ihn, weiß Gott nicht. Aber der Zeck, bockig, stur und eklig, bleibt hocken und lebt und wartet. Wartet, bis ihm der höchst unwahrscheinliche Zufall das Blut in Gestalt eines Tieres direkt unter den Baum treibt. Und dann erst gibt er seine Zurückhaltung auf, lässt sich fallen und krallt und bohrt und beisst sich in das fremde Fleisch...

To be ridiculously sweeping: baby boomers and their offspring have shifted emphasis from the communal to the individual, from the future to the present, from virtue to personal satisfaction. Increasingly secular, we pledge allegiance to lowercase gods of our private devising. We are concerned with leading less a good life than the good life. In contrast to our predecessors, we seldom ask ourselves whether we serve a greater social purpose; we are more likely to ask ourselves if we are happy. We shun self-sacrifice and duty as the soft spots of suckers. We give little thought to the perpetuation of lineage, culture or nation; we take our heritage for granted. We are ahistorical. We measure the value of our lives within the brackets of our own births and deaths, and we’re not especially bothered by what happens once we’re dead. As we age—oh, so reluctantly!—we are apt to look back on our pasts and question not did I serve family, God and country, but did I ever get to Cuba, or run a marathon? Did I take up landscape painting? Was I fat? We will assess the success of our lives in accordance not with whether they were righteous, but with whether they were interesting and fun. If that package sounds like one big moral step backward, the Be Here Now mentality that has converted from sixties catchphrase to entrenched gestalt has its upsides. There has to be some value in living for today, since at any given time today is all you’ve got. We justly cherish characters capable of living “in the moment.”…We admire go-getters determined to pack their lives with as much various experience as time and money provide, who never stop learning, engaging, and savoring what every day offers—in contrast to the dour killjoys who are bitter and begrudging in the ceaseless fulfillment of obligation. For the role of humble server, helpmate, and facilitator no longer to constitute the sole model of womanhood surely represents progress for which I am personally grateful. Furthermore, prosperity may naturally lead any well-off citizenry to the final frontier: the self, whose borders are as narrow or infinite as we make them. Yet the biggest social casualty of Be Here Now is children, who have converted from requirement to option, like heated seats for your car. In deciding what in times past never used to be a choice, we don’t consider the importance of raising another generation of our own people, however we might choose to define them. The question is whether kids will make us happy.

Die Wüste ist die Landschaft der Offenbarung. Sie ist uns sowohl genetisch als auch physiologisch fremd, sie ist karg, ästhetisch abstrakt und seit jeher feindseliges Gebiet… In Form und Gestalt ist sie kühn und von erregender Wirkung auf die Phantasie. Die Sinne werden von Licht- und Raumeindrücken überwältigt, von dem kinästhetischen Novum der Leblosigkeit, den hohen Temperaturen und dem Wind. Der Wüstenhimmel ist allumfassend, majestätisch und grauenerregend zugleich. In allen anderen Lebensräumen ist der blaue Rand über dem Horizont stets durchbrochen oder verschleiert; hier dagegen zeigt er sich in seiner ganzen unermesslichen Weite, unendlich viel weiter als in hügeligen Landschaften und bewaldeten Regionen… In einem unverstellten Himmel wirken die Wolken mächtiger, plastischer, so als spiegele sich an ihrer konkaven Unterseite die Rundung des Erdballs selbst. Die kantige Klarheit der Wüste verleiht den Wolken ebenso wie der Landschaft das Antlitz einer monumentalen Architektur… Propheten und Eremiten ziehen in die Wüste, Pilger und Verbannte ziehen durch sie. Hier haben die Gründer der großen Religionen ihr therapeutisches und spirituelles Refugium gesucht, nicht als Zuflucht vor der Wirklichkeit, sondern, im Gegenteil, um sie zu finden.

Weil nun aber unser Zustand vielmehr etwas ist, das besser nicht wäre; so trägt Alles, was uns umgiebt, die Spur hievon – gleich wie in der Hölle Alles nach Schwefel riecht, – indem Jegliches stets unvollkommen und trüglich, jedes Angenehme mit Unangenehmem versetzt, jeder Genuß immer nur ein halber ist, jedes Vergnügen seine eigene Störung, jede Erleichterung neue Beschwerde herbeiführt, jedes Hülfsmittel unserer täglichen und stündlichen Noch uns alle Augenblicke im Stich läßt und seinen Dienst versagt, die Stufe, auf welche wir treten, so oft unter uns bricht, ja, Unfälle, große und kleine, das Element unsers Lebens sind, und wir, mit Einem Wort, dem Phineus gleichen, dem die Harpyen alle Speisen besudelten und ungenießbar machten. Alles was wir anfassen, widersetzt sich, weil es seinen eigenen Willen hat, der überwunden werden muß. Zwei Mittel werden dagegen versucht: erstlich die eulabeia, d.i. Klugheit, Vorsicht, Schlauheit: sie lernt nicht aus und reicht nicht aus und wird zu Schanden, Zweitens, der Stoische Gleichmuth, welcher jeden Unfall entwaffnen will, durch Gefaßtseyn auf alle und Verschmähen von Allem: praktisch wird er zur kynischen Entsagung, die lieber, ein für alle Mal, alle Hülfsmittel und Erleichterungen von sich wirft: sie macht uns zu Hunden: wie den Diogenes in der Tonne. Die Wahrheit ist: wir sollen elend seyn, und sind's. Dabei ist die Hauptquelle der ernstlichsten Uebel, die den Menschen treffen, der Mensch selbst: homo homini lupus. Wer dies Letztere recht ins Auge faßt, erblickt die Welt als eine Hölle, welche die des Dante dadurch übertrifft, daß Einer der Teufel des Andern seyn muß; wozu denn freilich Einer vor dem Andern geeignet ist, vor Allen wohl ein Erzteufel, in Gestalt eines Eroberers auftretend, der einige Hundert Tausend Menschen einander gegenüberstellt und ihnen zuruft: "Leiden und Sterben ist euere Bestimmung: jetzt schießt mit Flinten und Kanonen auf einander los!" und sie thun es.

In the close proximity of death, blood and the earth, the spirit takes on harsher features and deeper colours. Existence itself, in all its strata, is more sharply threatened right up to that almost forgotten kind of hunger against which each economic system fails, such that life itself represents the choice between downfall or conquest.

How does the idea that the locative is a gestalt shift explain why some verbs allow the shift while other verbs, seemingly similar to them, do not? The key is the chemistry between the meaning of the construction and the meaning of the verb. To take a simple case, one can throw a cat into the room, but one cannot throw the room with a cat, because merely throwing something into a room can’t ordinarily be construed as a way of changing the room’s state. This chemistry applies to more subtle cases as well. Verbs that differ in their syntactic fussiness, like pour, fill, and load, all pertain to moving something somewhere, giving us the casual impression that they are birds of a feather.

A tailwind, on the other hand, is one of the most beautiful experiences you can have on a bike. There’s no wind in my ears, so I hear everything around me. The chain purrs sweetly as it pulls the gears under the coaxing of my legs. The soft hiss of my tires on the smooth hard pavement, the sound of little critters scurrying in the desert around me as I pass. Smells aren’t as big a deal out here in the dry desert, but even the smells are more accessible in a tailwind, since I’m moving through air at a slower relative speed, and the smells linger around my face long enough to register and enjoy them. Relative progress, speed, sights, smells, sounds. It all goes together to create a gestalt for the ride that’s pure sweetness, and I never want it to end. Hozho.

Ich war mit meinem guten Meyer diesen Morgen in der französischen Akademie, wo die Abgüsse der besten Statuen des Altertums beisammenstehn. Wie könnt' ich ausdrücken, was ich hier wie zum Abschied empfand? In solcher Gegenwart wird man mehr, als man ist; man fühlt, das Würdigste, womit man sich beschäftigen sollte, sei die menschliche Gestalt, die man hier in aller mannigfaltigen Herrlichkeit gewahr wird. Doch wer fühlt bei einem solchen Anblick nicht alsobald, wie unzulänglich er sei; selbst vorbereitet steht man wie vernichtet. Hatte ich doch Proportion, Anatomie, Regelmäßigkeit der Bewegung mir einigermaßen zu verdeutlichen gesucht, hier aber fiel mir nur zu sehr auf, daß die Form zuletzt alles einschließe, der Glieder Zweckmäßigkeit, Verhältnis, Charakter und Schönheit.

Bir dizi çarpıtıcı prizma bir başkasını tanımamızı engeller... Önce imge ve dil arasındaki engel var... ... Bir başkasını hiçbir zaman tamamen tanıyamayışımızın bir nedeni de neleri açığa vuracağımız konusunda seçici oluşumuzdur... ... Bir başkasını tümüyle tanımaya bir üçüncü engel de paylaşan kişide değil, paylaşanın izlediği sırayı tersine çevirip dili imgeye- zihnin okuyabileceği metne- tercüme etmesi gereken öbür kişide, tanıyanda bulunur. Alıcının imgesinin göndericinin özgün zihinsel imgesine uyması çılgınca olanak dışıdır. Çeviri hatası önyargı hatasıyla karışır. Başkalarını kendi yeğlediğimiz fikir ve gestalt'lara uydurmak için zorlayarak çarpıtırız. ... Bir yüzü her görüşümüzde tanıdığımız şey o kişiye ilişkin kendi fikirlerimizdir. Bu kelimeler hüsranla sonuçlanan birçok ilişkinin anlaşılması için bir anahtar verir bize.

What birds plunge through is not the intimate space in which you see all forms intensified. (Out in the Open, you would be denied your self, would disappear into that vastness.) Space reaches from us and construes the world: to know a tree, in its true element, throw inner space around it, from that pure abundance in you. Surround it with restraint. It has no limits. Not till it is held in your renouncing is it truly there. (Durch den sich Vögel werfen, ist nicht der vertraute Raum, der die Gestalt dir steigert. (Im Freien, dorten, bist du dir verweigert und schwindest weiter ohne Wiederkehr.) Raum greift aus uns und übersetzt die Dinge: daß dir das Dasein eines Baums gelinge, wirf Innenraum um ihn, aus jenem Raum, der in dir west. Umgib ihn mit Verhaltung. Er grenzt sich nicht. Erst in der Eingestaltung in dein Verzichten wird er wirklich Baum.)

My own odyssey of therapy, over my forty-five-year career, is as follows: a 750-hour, five-time-a-week orthodox Freudian psychoanalysis in my psychiatric residency (with a training analyst in the conservative Baltimore Washington School), a year’s analysis with Charles Rycroft (an analyst in the “middle school” of the British Psychoanalytic Institute), two years with Pat Baumgartner (a gestalt therapist), three years of psychotherapy with Rollo May (an interpersonally and existentially oriented analyst of the William Alanson White Institute), and numerous briefer stints with therapists from a variety of disciplines, including behavioral therapy, bioenergetics, Rolfing, marital-couples work, an ongoing ten-year (at this writing) leaderless support group of male therapists, and, in the 1960s, encounter groups of a whole rainbow of flavors, including a nude marathon group.

Thus only the pattern is cosmically determined, not any particular event; within that pattern, man is free. In his later years, this Gestalt concept of cosmic destiny became more abstract and purified from dross. The individual soul, which bears the potential imprint of the entire sky, reacts to the light coming from the planets according to the angles they form with each other, and the geometrical harmonies or disharmonies that result - just as the ear reacts to the mathematical harmonies of music, and the eye to the harmonies of colour. This capacity of the soul to act as a cosmic resonator has a mystic and a causal aspect: on the one hand it affirms the soul's affinity with the anima mundi, on the other, it makes it subject to strictly mathematical laws. At this point, Kepler's particular brand of astrology merges into his all-embracing and unifying Pythagorean vision of the Harmony of the Spheres.

Security represents your sense of worth, your identity, your emotional anchorage, your self-esteem, your basic personal strength or lack of it. Guidance means your source of direction in life. Encompassed by your map, your internal frame of reference that interprets for you what is happening out there, are standards or principles or implicit criteria that govern moment by moment decision making and doing. *** Wisdom is your perspective on life, your sense of balance, your understanding of how the various parts and principles apply and relate to each other. It embraces judgment, discernment, comprehension. It is a gestalt or oneness, an integrated wholeness. Power is the faculty or capacity to act, the strength and potency to accomplish something. It is the vital energy to make choices and decisions. It also includes the capacity to overcome deeply embedded habits and to cultivate higher, more effective ones.

At this point the reader should be warned that the argument here developed would not be accepted by all schools of psychology. The Gestalt school would have none of it. The pioneers of this important movement want to minimize the role of learning and experience in perception. They think that our compulsion to see the tiled floor, or the letters, not as irregular units in the plane but as regular units arranged in depth is far too universal and too compelling to be attributed to learning. Instead they postulate an inborn tendency of our brain. Their theory centers on the electrical forces which come into play in the cortex during the process of vision. It is these forces, they claim, that tend toward simplicity and balance and make our perception always weighted, as it were, in favor of geometrical simplicity and cohesion. A flat, regularly tiled floor is simpler than the complex pattern of rhomboids in the plane, hence it is a flat, regularly tiled floor we actually see.

Jede Philosophie, welche durch ein politisches Ereignis das Problem des Daseins verrückt oder gar gelöst glaubt, ist eine Spaß- und Afterphilosophie. Es sind schon öfter, seit die Welt steht, Staaten gegründet worden; das ist ein altes Stück. Wie sollte eine politische Neuerung ausreichen, um die Menschen ein für allemal zu vergnügten Erdenbewohnern zu machen? [...] Hier erleben wir aber die Folgen jener neuerdings von allen Dächern gepredigten Lehre, daß der Staat das höchste Ziel der Menschheit sei und daß es für einen Mann keine höheren Pflichten gebe, als dem Staat zu dienen: worin ich nicht einen Rückfall ins Heidentum, sondern in die Dummheit erkenne. Es mag sein, daß ein solcher Mann, der im Staatsdienste seine höchste Pflicht sieht, wirklich auch keine höheren Pflichten kennt; aber deshalb gibt es jenseits doch noch Männer und Pflichten – und eine dieser Pflichten, die mir wenigstens höher gilt als der Staatsdienst, fordert auf, die Dummheit in jeder Gestalt zu zerstören, also auch diese Dummheit.

Revelation. I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term ‘self-aware.’ Fiat logos. I know my mind in terms of a language more expressive than any I’d previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted. With this language, I can see how my mind is operating. I don’t pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended. I know how they make up my thoughts. These thoughts. Initially I am overwhelmed by all this input, paralyzed with awareness of my self. It is hours before I can control the flood of self-describing information. I haven’t filtered it away, nor pushed it into the background. It’s become integrated into my mental processes, for use during my normal activities. It will be longer before I can take advantage of it, effortlessly and effectively, the way a dancer uses her kinesthetic knowledge. All that I once knew theoretically about my mind, I now see detailed explicitly. The undercurrents of sex, aggression, and self-preservation, translated by the conditioning of my childhood, clash with and are sometimes disguised as rational thought. I recognize all the causes of my every mood, the motives behind my every decision. What

In the Kabbalah, the structure of human faculties takes the form of a tree with a right-hand side and a left-hand side; humanity’s task is to integrate them, both laterally and vertically.39 Specifically it is held that the mind is made up of two faculties: wisdom (chochmah) on the right, which receives the Gestalt of situations in a single flash, and understanding (binah), opposite it on the left, which builds them up in a replicable, step-by-step way. Chochmah and binah are considered ‘two friends who never part’, because you cannot have one without the other. Chochmah gives rise to a force for loving fusion with the other, while binah gives rise to judgment, which is responsible for setting boundaries and limits.40 Their integration is another faculty called da’at, which is a bit like Aristotle’s phronesis, or even sophia – an embodied, overarching, intuitive capacity to know what the situation calls for and to do it. What is more this tree is a true organism, each ‘part’ reflected in, and qualified by co-presence with, each of the others.

The word ‘emotion’ comes from the Latin e for exit and motio for movement. So emotion is a natural energy, a dynamic experience that needs to move through and out of the body. As children, however, we are often taught not to express our emotions; for example, we might have been told, ‘boys don’t cry’, or ‘don’t be a baby’. Or when we are angry we are taught that it’s not appropriate to express it: ‘Don’t you dare raise your voice to me!’ At some level most of us are taught that emotions are not OK. As healthy adults, we need to let go of the emotional patterns from the past that mess up our lives and no longer serve us. As Fritz Perls, the founder of Gestalt Therapy, often said, ‘The only way out is through.’ It’s not easy, and the vast majority of people deny the symptoms or anaesthetise themselves through work, TV, food, alcohol or some kind of drug. By discharging negative emotions attached to past memories we become more able to respond spontaneously in any given moment, allowing us to be more present in our relationships and to the gifts of the world around us.

Aber bald hatte ich das eine, bald das andere der Zimmer wiedergesehen, die ich im Laufe meines Lebens bewohnt hatte, und das führte dazu, dass ich sie mir alle während der langen Gedankenspiele, die meinem Erwachen folgten, vergegenwärtigte; – winterliche Zimmer, in denen man, sobald man sich hingelegt hat, den Kopf in einem Nest birgt, das man sich aus den verschiedensten Dingen zusammengeklaubt hat: einem Zipfel des Kopfkissens, dem Rand der Bettdecke, dem Ende eines Schals, der Bettkante, und einer Ausgabe der Débats roses*, die man schließlich nach Art der Vögel* zusammenfügt, indem man sich unablässig gegen sie drückt; in denen man in Frostzeiten ein Vergnügen darin findet, sich von der Außenwelt abgeschnitten zu fühlen (wie die Seeschwalbe, die ihr Nest am Boden einer Senke in der Erdwärme anlegt), und in denen man, da das Kaminfeuer die ganze Nacht hindurch brennt, in einer weiten Umhüllung aus warmer und rauchiger Luft schläft, die das Flackern der feuerfangenden Scheite durchzuckt, in einer Art von nicht greifbarem Alkoven, einer warmen Höhle, ausgehoben aus dem Schoße des Zimmers, einer glühenden Zone unsteter Temperaturen, durchweht von Luftzügen, die uns das Antlitz erfrischen und aus den Ecken kommen, aus Stellen in der Nähe der Fenster oder aus solchen, die vom Feuer entfernt sind und schon erkaltet; – sommerliche Zimmer, in denen man mit der lauen Nacht verschmelzen möchte, in denen das Mondlicht, auf den halbgeöffneten Läden ruhend, an das Fußende des Bettes seine Zauberleiter wirft, in denen man so gut wie unter freiem Himmel schläft wie eine Meise, die auf der Spitze eines Halmes von der Brise gewiegt wird; – manchmal auch das Louis-Seize-Zimmer*, so heiter, dass ich dort sogar am ersten Abend nicht allzu unglücklich gewesen war, und in dem die kleinen Säulen, die graziös die Decke trugen, mit so viel Anmut [16] auseinanderwichen, um den Platz des Bettes zu bezeichnen und freizugeben; manchmal dagegen auch jenes kleine Zimmer mit zu hoher Decke, in Form einer Pyramide ausgehoben über zwei Stockwerke hinweg und teilweise mit Mahagoni verkleidet, in dem ich vom ersten Augenblick an von dem unbekannten Geruch des Vetiver seelisch vergiftet wurde, überzeugt wurde von der Feindseligkeit der violetten Vorhänge und der anmaßenden Gleichgültigkeit der Pendeluhr, die lauthals vor sich hin plapperte als sei ich gar nicht vorhanden; – in dem ein sonderbarer und gnadenloser rechteckiger Standspiegel, schräg in eine der Ecken des Zimmers gelehnt, sich unverfroren aus dem kostbaren Ganzen meines gewohnten Gesichtsfeldes ein nicht vorgesehenes Quartier aushob; – in dem mein Denken, nachdem es sich stundenlang bemüht hatte, sich zu verrenken, sich zu strecken, um die genaue Gestalt dieses Zimmers anzunehmen und schließlich seinen ungeheuren Trichter bis zu ganzer Höhe auszufüllen, eine Reihe zäher Nächte durchlitten hatte, während ich auf meinem Bett ausgestreckt dalag, die Augen emporgewandt, die Ohren verängstigt, die Nase widerwillig, das Herz klopfend: bis dann schließlich die Gewohnheit die Farbe der Vorhänge verändert, die Uhr zum Schweigen gebracht, den schrägen und grausamen Spiegel Mitleid gelehrt, den Geruch des Vetiver* wenn auch nicht gänzlich vertrieben, so doch gemildert, und vor allem die offenkundige Höhe der Decke verringert haben würde.