Great God Grove Quotes

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow. Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life. A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail. A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live. When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all. A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother. So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness.

The water nymphs who came to Poseidon explained how little they desired to couple with the gods. Except to find out whether it was different, whether there was a fresh world, another dimension in their loins. In the old Pittsburgh, we dreamed of a city where women read Proust in the original French, and wondered whether we would cross over into a different joy if we paid a call girl a thousand dollars for a night. Or an hour. Would it be different in kind or only tricks and apparatus? I worried that a great love might make everything else an exile. It turned out that being together at twilight in the olive groves of Umbria did, indeed, measure everything after that.

Now That I Am in Madrid I Can Think " I think of you and the continents brilliant and arid and the slender heart you are sharing my share of with the American air as the lungs I have felt sonorously subside slowly greet each morning and your brown lashes flutter revealing two perfect dawns colored by New York see a vast bridge stetching to the humbled outskirts with only you Standing on the edge of the purple like an only tree and in Toledo the olive groves’ soft blue look at the hills with silver like glasses like an old ladies hair It’s well known that God and I don’t get along together It’s just a view of the brass works for me, I don’t care about the Moors seen through you the great works of death, you are greater you are smiling, you are emptying the world so we can be alone together.

And then I asked myself whether originality did indeed prove that great writers are gods, ruling each over a kingdom that is his alone, or whether there is not an element of sham in it all, whether the differences between one man’s books and another’s were not the result of their respective labours rather than the expression of a radical and essential difference between diverse personalities.

I believe Triumvirate Holdings wants to control all the ancient Oracles. And I Believe the most ancient Oracle of all, the Grove of Dodona, is right here at Camp Half-Blood" I WAS A DREAMATIC GOD. I thought my last statement was a great line, I expected gasps, perhaps some organ music in the background. Maybe the lights would go out just before I could say more. Moments later I would be found dead with a knife in my back. That would be exciting! Wait. I'm a mortal. Murder would kill me. Never mind

I refer to the awesome experience of Joseph Smith when he beheld God the Father and his Son, Jesus Christ, in the spring of 1820. There has been no event more glorious, more controversial, nor more important in the story of Joseph Smith than this vision. It is possibly the most singular event to occur on the earth since the Resurrection. Those who do not believe it happened find it difficult to explain away. Too much has happened since its occurrence to summarily deny that it ever took place. . . . "Since no one was with Joseph when this great vision took place in the wooded grove near Palmyra, a testimony concerning its reality can come only by believing the truthfulness of Joseph Smith's own account or by the witness of the Holy Ghost, or both. I have such a conviction. It is a sure conviction that lies deep in my soul. As a special witness of the same Christ who appeared with the Father and instructed the boy Joseph Smith, I bear witness of the truthfulness of the magnificent First Vision near Palmyra. I declare this in all soberness and in the name of the Lord Jesus Christ.

A fresh following wind streamed off the smoke to the northward; the late sun shone pale and clear. And then, as we stood in to westward of Kalliste, we saw the dreadful thing that the god had done. Half of the island was clean gone, sheared off from the hilltops straight down into the sea; and in place of the smoking mountain there was nothing. The god had carried it all away, all that great height of rock and earth and forest, the goat pastures and the olive groves and the orchards and the vineyards, the sheep pens and the houses, gone, all gone; nothing was there but water, a great curved bay below huge sheer cliffs, where wreckage floated; and outside the bay, by itself on a horn of land, a little mound pouring out smoke, all that was left of Hephaistos’ lofty chimney.

The Pantheons made themselves apparent in the blink of an eye; perhaps less. At one instant the planet was a place of faith, doubt, and godlessness, the next there was room for none of these. Who needed faith when the senses confirmed all? As for doubt and godlessness, they were absurdities now that every deity that had ever appeared in human consciousness (and some several hundred thousand who had never made it) had manifested themselves. The Coming was indiscriminate; it made no distinction between great divinities and small. There were vast and transformative powers abroad, deities that brought with them fleets of angelic vehicles and all manner of divine paraphernalia, but there were also threadbare local gods, guardians of painted rocks, spirits of bamboo groves; presences that healed sores and brought lovers, demons who haunted empty roads and forsaken hotels. A world of yearning and need was suddenly a place of surfeit; and the end of mankind began, for there was nothing left invisible, or unknowable, and therefore nothing left to hope for or desire.

How I Got That Name Marilyn Chin an essay on assimilation I am Marilyn Mei Ling Chin Oh, how I love the resoluteness of that first person singular followed by that stalwart indicative of “be," without the uncertain i-n-g of “becoming.” Of course, the name had been changed somewhere between Angel Island and the sea, when my father the paperson in the late 1950s obsessed with a bombshell blond transliterated “Mei Ling” to “Marilyn.” And nobody dared question his initial impulse—for we all know lust drove men to greatness, not goodness, not decency. And there I was, a wayward pink baby, named after some tragic white woman swollen with gin and Nembutal. My mother couldn’t pronounce the “r.” She dubbed me “Numba one female offshoot” for brevity: henceforth, she will live and die in sublime ignorance, flanked by loving children and the “kitchen deity.” While my father dithers, a tomcat in Hong Kong trash— a gambler, a petty thug, who bought a chain of chopsuey joints in Piss River, Oregon, with bootlegged Gucci cash. Nobody dared question his integrity given his nice, devout daughters and his bright, industrious sons as if filial piety were the standard by which all earthly men are measured. * Oh, how trustworthy our daughters, how thrifty our sons! How we’ve managed to fool the experts in education, statistic and demography— We’re not very creative but not adverse to rote-learning. Indeed, they can use us. But the “Model Minority” is a tease. We know you are watching now, so we refuse to give you any! Oh, bamboo shoots, bamboo shoots! The further west we go, we’ll hit east; the deeper down we dig, we’ll find China. History has turned its stomach on a black polluted beach— where life doesn’t hinge on that red, red wheelbarrow, but whether or not our new lover in the final episode of “Santa Barbara” will lean over a scented candle and call us a “bitch.” Oh God, where have we gone wrong? We have no inner resources! * Then, one redolent spring morning the Great Patriarch Chin peered down from his kiosk in heaven and saw that his descendants were ugly. One had a squarish head and a nose without a bridge Another’s profile—long and knobbed as a gourd. A third, the sad, brutish one may never, never marry. And I, his least favorite— “not quite boiled, not quite cooked," a plump pomfret simmering in my juices— too listless to fight for my people’s destiny. “To kill without resistance is not slaughter” says the proverb. So, I wait for imminent death. The fact that this death is also metaphorical is testament to my lethargy. * So here lies Marilyn Mei Ling Chin, married once, twice to so-and-so, a Lee and a Wong, granddaughter of Jack “the patriarch” and the brooding Suilin Fong, daughter of the virtuous Yuet Kuen Wong and G.G. Chin the infamous, sister of a dozen, cousin of a million, survived by everbody and forgotten by all. She was neither black nor white, neither cherished nor vanquished, just another squatter in her own bamboo grove minding her poetry— when one day heaven was unmerciful, and a chasm opened where she stood. Like the jowls of a mighty white whale, or the jaws of a metaphysical Godzilla, it swallowed her whole. She did not flinch nor writhe, nor fret about the afterlife, but stayed! Solid as wood, happily a little gnawed, tattered, mesmerized by all that was lavished upon her and all that was taken away!

Bringing back the Golden Fleece,” I repeated, mocking him. “As if it exists.” Castor frowned. “What’s biting you? Of course it exists! We told you what Jason said. It belonged to a marvelous ram sent by the gods to rescue two royal children, Phrixus and Helle, from their murderous stepmother. A pity it wasn’t a perfect rescue. Phrixus reached Colchis safely, but his sister, Helle, fell off in mid-flight and drowned. Jason says that’s why the place where she plunged into the sea’s called the Hellespont. If that doesn’t prove the story’s true, what will satisfy you?” “Anyone can give a place a name,” I said, rolling my eyes. “When I get home, I’ll name that olive grove near our training ground Wolf Forest and see what happens. A ram with a fleece of real gold, a flying ram that could carry the children through the skies to Colchis, where there are dragons, oh yes, that’s believable! That’s worth risking your lives for on a voyage across the world! I’ll bet you don’t care if that story’s true or not. You just want an excuse to go off chasing fame!” Polydeuces set a honey cake on my already heaping plate. “There must be something waiting for us in Colchis, little sister,” he said gently. “Maybe not the gold fleece of a flying ram, but something. Why would Jason go to the trouble and expense of outfitting a ship for such a long, dangerous voyage otherwise?” He smiled wistfully and added, “You mustn’t worry about us. We’ll come back; we’ll be fine.” He was right: I was worried about what would become of my brothers on that great adventure. But more than that, I envied them with all my heart. So what if the goal of their expedition was the phantom fleece of a ram that never existed? The fascinating lands my brothers would see and the exploits they’d share would be real enough. And I’d be left behind. They’ll see marvels I can’t being to imagine, I thought. Maybe they’ll even see that old sailor’s five-legged monster! Meanwhile, I’m going to be trundled home in an oxcart so thickly hedged around by Spartan soldiers that all I’ll see during my journey will be spears. It’s not fair! I can handle a sword almost as well as either of them, and I know I’m better with a bow and arrow!

More dangerous than anything else in the minds of sober authorities was Miintzer's vision of a level society where emperor, king, pope, bishops, and other officials in a social and economic hierarchy gave way to pure democracy where all Christians were equal in the sight of God and one another, a universal society of love and kinship. Those who refused to lower themselves from their commanding heights would be pulled down by force of arms.'" Muntzer's appeal to the poor brought an immediate and enthusiastic response-and fear and hatred from many who saw in him a harbinger of revolution, although, as in the French Revolution much later, some of the wealthy heard him gladly and were ready to throw in their lot with him. Mentzer seemed to go from peak to peak of certainty and fanaticism. He began organizing recruits for the great apocalyptic war that would inaugurate the thousand-year kingdom of Christ. In March 1524 he preached a fierce sermon, using as a text Deuteronomy 7:5, "Ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire." His followers rushed out to set fire to the Mallerbach Chapel near Allstedt, where a picture of the Virgin was said to have miraculous powers to cure the sick.

It is certainly possible that land spirits and gods were associated with one another, at least this is what is suggested by the text preserved for us on an ex-voto. An inscription found in Mainz and dated 211 AD is addressed to the “Aufaniae goddesses and the protectors of the site” (et tutelae loci; CIL 13: 6665).2 Another inscription, dating from the second century, is dedicated “to great Jupiter and the spirit of the place (et genio loci; CIL 13: 7789). Siegfried Gutenbrunner’s precise, meticulous study of the inscriptions found in the German regions has shown that many gods or goddesses were inextricably connected with a specific place, and thus were originally land spirits.3 The goddesses Ahueccaniae, Aveha, and Helliseva were probably those of springs; the matrons Textumeihae and Mediotoutehae were the guardians of Pagus Textumis and Pagus Mediotoutus; the name Nemetocenna, associated with a city in Belgian Gaul, is derived from nemeton, meaning “sacred grove.

In your care I will be released from my worries” (CIL 11.137). In a few brief sentences, this man’s colorful life, during which he passed from freedom to slavery to freedom and ultimately to prosperity, is memorialized. An aspect of life that these tombstones bring to light is the strong emotions that tied together spouses, family members, and friends. One grave marker records a husband’s grief for his young wife: “To the eternal memory of Blandina Martiola, a most blameless girl, who lived eighteen years, nine months, five days. Pompeius Catussa, a Sequanian citizen and a plasterer, dedicates this monument to his wife, who was incomparable and very kind to him. She lived with him five years, six months, eighteen days without any shadow of a fault. You who read this, go bathe in the baths of Apollo as I used to do with my wife. I wish I still could” (CIL 1.1983). The affection that some parents felt for their children is also reflected in these inscriptions: “Spirits who live in the underworld, lead innocent Magnilla through the groves and the Elysian Fields directly to your places of rest. She was snatched away in her eighth year by cruel fate while she was still enjoying the tender time of childhood. She was beautiful and sensitive, clever, elegant, sweet, and charming beyond her years. This poor child who was deprived of her life so quickly must be mourned with perpetual lament and tears” (CIL 6.21846). Some Romans seemed more concerned with ensuring that their bodies would lie undisturbed after death than with recording their accomplishments while alive. An inscription of this type states: “Gaius Tullius Hesper had this tomb built for himself, as a place where his bones might be laid. If anyone damages them or removes them from here, may he live in great physical pain for a long time, and when he dies, may the gods of the underworld deny entrance to his spirit” (CIL 6.36467). Some tombstones offer comments that perhaps preserve something of their authors’ temperaments. One terse inscription observes: “I was not. I was. I am not. I care not” (CIL 5.2893). Finally, a man who clearly enjoyed life left a tombstone that included the statement: “Baths, wine, and sex ruin our bodies. But what makes life worth living except baths, wine, and sex?” (CIL 6.15258). Perhaps one of the greatest values of these tombstones is the manner in which they record the actual feelings of individuals, and demonstrate the universality across time, cultures, and geography of basic emotions such as love, hate, jealousy, and pride. They also preserve one of the most complicated yet subtle characteristics of human beings—our enjoyment of humor. Many of the messages were plainly drafted to amuse and entertain the reader, and the fact that some of them can still do so after 2,000 years is one of the best testimonials to the humanity shared by the people of the ancient and the modern worlds.

10When the Lord your God brings you into the land that He swore to your fathers, Abraham, Isaac, and Jacob, to assign to you—great and flourishing cities that you did not build, 11houses full of all good things that you did not fill, hewn cisterns that you did not hew, vineyards and olive groves that you did not plant—and you eat your fill, 12take heed that you do not forget the Lord who freed you from the land of Egypt, the house of bondage.

Hero worship is a sure road to degradation and to eventual dictatorship. The concept of nationhood we took so unthinkingly from nineteenth-century Europe is too constricting for our diversity. If you want self respect, Dr. Ambedkar said, change your religion. If you want equality, change your religion. If you want power, change your religion. That religion which forbids humanitarian behavior between men is not a religion but a penalty. That religion which regards the recognition of human dignity as a sin is not a religion but a sickness. That religion which allows one to touch a foul animal but not a man is not a religion but a madness. Everyone knew religion was India's line of no return. Beyond that line lay chaos. To the philosophers of ancient India the forest was the symbol of an idealized cosmos. The great Indian philosophical academies were all held in groves of trees, an acknowledgment that the forest - self sufficient, endlessly regenerative - combined in itself the diversity and the harmony that were the aspiration, the goal of Indian metaphysics. The assault on the senses. The caress of the senses. Surely God made India at his leisure.

And he is not at an age right for renunciation; he has not even entered the stage of the householder, as befits a well educated man; he has not therefore paid back his dues to the gods and to his ancestral spirits and to his fellowmen. Bound by these dues where can he go now? He has no experience at all of women and consequently of samsara. He has not therefore attained any of the purusharthas of life, namely dharma, artha and kama. He has not even rendered personal service to his parents to ensure their comfort. He has not helped his loving relations, nor endowed his dear friends with wealth, nor honoured the wise. He has not shared his wealth with his dependants nor fulfilled the desires of those begging for favours. "He has not founded his lineage by begetting sons and grandsons. Nor has he performed any great sacrificial rituals. He has not given generous gifts nor fulfilled his obligations of hospitality. He has not done his duty by this world. He has not adorned the earth with dams, wells and water distributing centres, with palaces, ponds and groves. Above all he has not still spread his fame far and wide which alone would live on till the end of the world.

these poor defenseless trees?” “I need the lumber!” Eric bellowed. “I’m going to make the greatest mansion in the world!” His friends cheered and waved their axes menacingly. “You should choose other trees,” Demeter said, trying to keep her cool. “This grove is sacred to Demeter.” “Bah!” Eric said. “These are the tallest trees in the land. I need tall trees for my great hall. My friends and I intend to feast there every night. We will have such excellent feasts, I will be famous throughout Greece!” His friends shouted, “Yum!” and made lip-smacking noises. “But this is the home of many innocent dryads,” Demeter persisted. “If the dryads try to stop me,” Eric said, “I will cut them down too!” Demeter clenched her jaw. “And if Demeter tries to stop you?

Abraham, dwelling in peace in the oak groves at Mamre, learned from one of the fugitives the story of the battle and the calamity that had befallen his nephew. He had cherished no unkind memory of Lot’s ingratitude. All his affection for him was awakened, and he determined that he should be rescued. Seeking, first of all, divine counsel, Abraham prepared for war. From his own encampment he summoned three hundred and eighteen trained servants, men trained in the fear of God, in the service of their master, and in the practice of arms. His confederates, Mamre, Eschol, and Aner, joined him with their bands, and together they started in pursuit of the invaders. The Elamites and their allies had encamped at Dan, on the northern border of Canaan. Flushed with victory, and having no fear of an assault from their vanquished foes, they had given themselves up to reveling. The patriarch divided his force so as to approach from different directions, and came upon the encampment by night. His attack, so vigorous and unexpected, resulted in speedy victory. The king of Elam was slain and his panic-stricken forces were utterly routed. Lot and his family, with all the prisoners and their goods, were recovered, and a rich booty fell into the hands of the victors. To Abraham, under God, the triumph was due. The worshiper of Jehovah had not only rendered a great service to the country, but had proved himself a man of valor. It was seen that righteousness is not cowardice, and that Abraham’s religion made him courageous in maintaining the right and defending the oppressed. His heroic act gave him a widespread influence among the surrounding tribes. On his return, the king of Sodom came out with his retinue to honor the conqueror. He bade him take the goods, begging only that the prisoners should be restored. By the usage of war, the spoils belonged to the conquerors; but Abraham had undertaken this expedition with no purpose of gain, and he refused to take advantage of the unfortunate, only stipulating that his confederates should receive the portion to which they were entitled.

There were numerous rural temples on the mountain at various locations. As mentioned above, Mt Hermon was considered to some extent a forbidden and sacred place in the Old Testament, with temples and locations sacred to numerous deities including Pan, Atargatis, Leucothea, Zeus, Ayn Qainya and an anonymous god at Har Senaim, Baal Hermon. In the Christian tradition represented in later Enochic literature, Mount Hermon was a cursed place because of the fall of the angels, the Watchers. Mt Hermon was also a center of syncretic mythology which united the Jewish and Christian myths of the Nephilim and Watchers ruling the location with the Hellenized lore of the giants during the Roman period. The wilderness of Mt Hermon was also home to a Sacred Grove of Pan, the god of springs and fertility. On the Western side of the mountain, the local cult of Qasr Antar held influence extending to Sidon. On a Greek inscription on two stone lion statues dedicated to Zeus in AD 147, numerous ancient gods held power with different epithets. Mount Hermon holds significant history and lore with cults representing in myth the traits of self-empowerment found with the Watchers and Nephilim. Invoke Armaros as a symbolic self-dedication which encircles your becoming Temple of Mind-Body-Spirit and the coming forth of your Daemon. Armaros brings forth a terrible feeling of dread, the invisible radiance touching and then filling your mind with the balance between the Heavens and Earth. Your oath is made thus with the Dekadarchs and is not breakable (without invoking selfdestruction) once the initiatory process of Apotheosis begins. The symbol of Mount Hermon in the Watcher Apotheosis Invocations herein is simply the foundation, center and commonly the Altar (in a metaphorical sense). Mt. Hermon is the focus point between Heaven and Earth, thus an instinctive symbol of the Great Work or Luciferian Apotheosis and Magickial practices. For the imaginative, visualize your altar as symbolic of the image you “see” of Mount Hermon in your meditations and invocations. The imagination along with Will, Desire, Belief is the forbidden path to knowledge and power, desires become a reality when complete investment of the alchemical unity is made.

Climate change has brought, along with globalization and the possibilities of nuclear war, the great evolutionary Crisis of our time. And that, I believe, is why the Great Mother is arising from the depths of humanity's collective unconscious, from shards and archives of the deep past, from the violence and erasures of patriarchy. Her time has come. And the Tree of Asherah, with its inter-woven roots deep in the dark Earth, and its seasonal leaves and sustaining fruit, is Her perfect metaphor. Asherah, the ancient Goddess of pre-monotheistic Judaism, has very early origins. Certainly, among the Canaanites and neighboring civilizations, and possibly going back as far as Samaria. Sacred Groves were planted for Her. She was called “the Wife of Yahweh,” the Feminine aspect of God. Ubiquitous "Asherah poles" (ashirim) mentioned in the Old Testament may have been made of wood, possibly cut from trees dedicated to Asherah. Asherah poles were apparently household icons meant to invoke prosperity and fertility. The reforms of King Josiah’s reign in Jerusalem, along with the later reforms of the Prophet Jeremiah, revised and centralized Judaism to have only God, Yahweh. All other Gods and Goddesses were banned. Asherah was called “the great abomination.” Thus, women became diminished and disempowered, as they were also Biblically blamed for the now monotheistic God’s wrath. In the Old Testament we read that Asherah poles were banned, dedicated groves cut down, and Yahweh now had no wife.