Hut Image Quotes

Tragedy's language stresses that whatever is within us is obscure, many faceted, impossible to see. Performance gave this question of what is within a physical force. The spectators were far away from the performers, on that hill above the theatre. At the centre of their vision was a small hut, into which they could not see. The physical action presented to their attention was violent but mostly unseen. They inferred it, as they inferred inner movement, from words spoken by figures whose entrances and exits into and out of the visible space patterned the play. They saw its results when that facade opened to reveal a dead body. This genre, with its dialectics of seen and unseen, inside and outside, exit and entrance, was a simultaneously internal and external, intellectual and somatic expression of contemporary questions about the inward sources of harm, knowledge, power, and darkness.

Sometimes, instructing children in the old days, he had been asked by some black lozenge-eyed Indian child, What is God like? and he would answer facilely with references to the father and the mother, or perhaps more ambitiously he would include brother and sister and try to give some idea of all loves and relationships combined in an immense and yet personal passion....But at the centre of his own faith there always stood the convincing mystery—that we were made in God's image. God was the parent, but He was also the policeman, the criminal, the priest, the maniac, and the judge. Something resembling God dangled from the gibbet or went into odd attitudes before bullets in a prison yard or contorted itself like a camel in the attitude of sex. He would sit in the confessional and hear the complicated dirty ingenuities which God's image had thought out, and God's image shook now, up and down on the mule's back, with the yellow teeth sticking out over the lower lip, and god's image did its despairing act of rebellion with Maria in the hut among the rats. He said, Do you feel better now? Not so cold, eh? Or so hot? and pressed his hand with a kind of driven tenderness upon the shoulders of God's image. Such a lot of beauty. Saints talk about the beauty of suffering. Well, we are not saints, you and I. Suffering to us is just ugly. Stench and crowding and pain. That is beautiful in that corner—to them. It needs a lot of learning to see things with a saint's eye: a saint gets a subtle taste for beauty and can look down on poor ignorant palates like theirs. But we can't afford to.

But at the centre of his own faith there always stood the convincing mystery—that we were made in God's image. God was the parent, but He was also the policeman, the criminal, the priest, the maniac, and the judge. Something resembling God dangled from the gibbet or went into odd attitudes before bullets in a prison yard or contorted itself like a camel in the attitude of sex. He would sit in the confessional and hear the complicated dirty ingenuities which God's image had thought out, and God's image shook now, up and down on the mule's back, with the yellow teeth sticking out over the lower lip, and god's image did its despairing act of rebellion with Maria in the hut among the rats. He said, Do you feel better now? Not so cold, eh? Or so hot? and pressed his hand with a kind of driven tenderness upon the shoulders of God's image.

The hurricane was almost upon her. If she didn’t leave right now, dragons on the lost continent would die. Dragons who might one day be her friends, if she saved them. Dragons who had no idea what was bearing down on them, because there was no one there to warn them. Yet. Clearsight took a deep breath, vaulted into the sky, and pointed herself west. Her mind immediately started flashing through all the ways she could die in the next two days. This was why she hated flying in storms. They were too unpredictable; the smallest twitch of the wind in the wrong direction could send her plummeting to the rocks below, or drive a stray palm branch into her heart. Don’t think about that. Think about the dragons who need you. The other vision was fading; the one where she flew southeast and hid. In that one, she’d arrived on the lost continent in the hurricane’s aftermath. The images of the devastation and dead bodies would be hard to shake off, even if she prevented them in reality. Will they believe me? Will they listen to me? In some of her visions, they did; in some, they didn’t. All she could do was fly her hardest and hope. The hurricane fought her at every wingbeat, as if it knew she was trying to snatch victims from its claws. Rain battered her ferociously. She felt like she’d be driven into the endless sea at any moment. Or maybe she’d drown up here, in the waterlogged sky. But this was only the outer edge of the storm; there was far worse still to come. Clearsight was trying to reach land before the really terrible fury behind her did. She couldn’t stop, couldn’t slow down for a moment. At one point she glanced back and saw a spout of water sucked into the air. In the middle of it, an orca flailed desperately, before the storm flung it away. A while later, after the sun had apparently been swallowed for good, Clearsight saw an entire hut fly by her, then splinter apart. She had to duck quickly to a lower air current to avoid the debris. Where had it come from? Who had lived in it? She would never know, her visions told her. And then, when Clearsight was beginning to lose all feeling in her wings, she saw a shape loom out of the clouds ahead. A cliff. Land. A lot of land. A whole continent, in fact.

Every ritual repetition of the cosmogony is preceded by a symbolic retrogression to Chaos. In order to be created anew, the old world must first be annihilated. The various rites performed in connection with the New Year can be put in two chief categories: (I) those that signify the return to Chaos (e.g., extinguishing fires, expelling 'evil' and sins, reversal of habitual behavior, orgies, return of the dead); (2) those that symbolize the cosmogony (e.g., lighting new fires, departure of the dead, repetition of the acts by which the Gods created the world, solemn prediction of the weather for the ensuing year). In the scenario of initiatory rites, 'death' corresponds to the temporary return to Chaos; hence it is the paradigmatic expression of the end of a mode of being the mode of ignorance and of the child's irresponsibility. Initiatory death provides the clean slate on which will be written the successive revelations whose end is the formation of a new man. We shall later describe the different modalities of birth to a new, spiritual life. But now we must note that this new life is conceived as the true human existence, for it is open to the values of spirit. What is understood by the generic term 'culture,' comprising all the values of spirit, is accessible only to those who have been initiated. Hence participation in spiritual life is made possible by virtue of the religious experiences released during initiation. All the rites of rebirth or resurrection, and the symbols that they imply, indicate that the novice has attained to another mode of existence, inaccessible to those who have not undergone the initiatory ordeals, who have not tasted death. We must note this characteristic of the archaic mentality: the belief that a state cannot be changed without first being annihilated-in the present instance, without the child's dying to childhood. It is impossible to exaggerate the importance of this obsession with beginnings, which, in sum, is the obsession with the absolute beginning, the cosmogony. For a thing to be well done, it must be done as it was done the first time. But the first time, the thing-this class of objects, this animal, this particular behavior-did not exist: when, in the beginning, this object, this animal, this institution, came into existence, it was as if, through the power of the Gods, being arose from nonbeing. Initiatory death is indispensable for the beginning of spiritual life. Its function must be understood in relation to what it prepares: birth to a higher mode of being. As we shall see farther on, initiatory death is often symbolized, for example, by darkness, by cosmic night, by the telluric womb, the hut, the belly of a monster. All these images express regression to a preformal state, to a latent mode of being (complementary to the precosmogonic Chaos), rather than total annihilation (in the sense in which, for example, a member of the modern societies conceives death). These images and symbols of ritual death are inextricably connected with germination, with embryology; they already indicate a new life in course of preparation. Obviously, as we shall show later, there are other valuations of initiatory death-for example, joining the company of the dead and the Ancestors. But here again we can discern the same symbolism of the beginning: the beginning of spiritual life, made possible in this case by a meeting with spirits. For archaic thought, then, man is made-he does not make himself all by himself. It is the old initiates, the spiritual masters, who make him. But these masters apply what was revealed to them at the beginning of Time by the Supernatural Beings. They are only the representatives of those Beings; indeed, in many cases they incarnate them. This is as much as to say that in order to become a man, it is necessary to resemble a mythical model.

In the Fragments from an intimate diary that precede a French collection of Rilke's letters, we find the following scene: one very dark night, Rilke and two friends perceive "the lighted casement of a distant hut, the hut that stands quite alone on the horizon before one comes to fields and marshlands." This image of solitude symbolized by a single light moves the poet's heart in so personal a way that it isolates him from his companions. Speaking of this group of three friends, Rilke adds: "Despite the fact that we were very close to one another, we remained three isolated individuals, seeing night for the first time." This expression can never be meditated upon enough, for here the most commonplace image, one that the poet had certainly seen hundreds of time, is suddenly marked with the sign of "the first time," and it transmits this sign to the familiar night. One might even say that light emanating from a lone watcher, who is also a determined watcher, attains to the power of hypnosis. We are hypnotized by solitude, hypnotized by the gaze of the solitary house; and the tie that binds us to it is so strong that we begin to dream of nothing but a solitary house in the night.

At the inn I could not stay more than three days and there were no apartments available close to the hermitage. Fortunately, I heard of a village about four versts away and I went there to look; God was with me and helped me to find a place. I made arrangements with a farmer to live in a little hut and guard his vegetable garden during the summer months. Praise be to God! I found a quiet place. Now I could begin to study interior prayer according to the method which was shown to me and I could still visit with the elder.

A Lover's Call XXVII Where are you, my beloved? Are you in that little Paradise, watering the flowers who look upon you As infants look upon the breast of their mothers? Or are you in your chamber where the shrine of Virtue has been placed in your honor, and upon Which you offer my heart and soul as sacrifice? Or amongst the books, seeking human knowledge, While you are replete with heavenly wisdom? Oh companion of my soul, where are you? Are you Praying in the temple? Or calling Nature in the Field, haven of your dreams? Are you in the huts of the poor, consoling the Broken-hearted with the sweetness of your soul, and Filling their hands with your bounty? You are God's spirit everywhere; You are stronger than the ages. Do you have memory of the day we met, when the halo of You spirit surrounded us, and the Angels of Love Floated about, singing the praise of the soul's deed? Do you recollect our sitting in the shade of the Branches, sheltering ourselves from Humanity, as the ribs Protect the divine secret of the heart from injury? Remember you the trails and forest we walked, with hands Joined, and our heads leaning against each other, as if We were hiding ourselves within ourselves? Recall you the hour I bade you farewell, And the Maritime kiss you placed on my lips? That kiss taught me that joining of lips in Love Reveals heavenly secrets which the tongue cannot utter! That kiss was introduction to a great sigh, Like the Almighty's breath that turned earth into man. That sigh led my way into the spiritual world, Announcing the glory of my soul; and there It shall perpetuate until again we meet. I remember when you kissed me and kissed me, With tears coursing your cheeks, and you said, "Earthly bodies must often separate for earthly purpose, And must live apart impelled by worldly intent. "But the spirit remains joined safely in the hands of Love, until death arrives and takes joined souls to God. "Go, my beloved; Love has chosen you her delegate; Over her, for she is Beauty who offers to her follower The cup of the sweetness of life. As for my own empty arms, your love shall remain my Comforting groom; your memory, my Eternal wedding." Where are you now, my other self? Are you awake in The silence of the night? Let the clean breeze convey To you my heart's every beat and affection. Are you fondling my face in your memory? That image Is no longer my own, for Sorrow has dropped his Shadow on my happy countenance of the past. Sobs have withered my eyes which reflected your beauty And dried my lips which you sweetened with kisses. Where are you, my beloved? Do you hear my weeping From beyond the ocean? Do you understand my need? Do you know the greatness of my patience? Is there any spirit in the air capable of conveying To you the breath of this dying youth? Is there any Secret communication between angels that will carry to You my complaint? Where are you, my beautiful star? The obscurity of life Has cast me upon its bosom; sorrow has conquered me. Sail your smile into the air; it will reach and enliven me! Breathe your fragrance into the air; it will sustain me! Where are you, me beloved? Oh, how great is Love! And how little am I!

Jung loved to tell “The Rainmaker Story” which he used to illustrate our journey of return to ourselves. This story is so popular in our circles that you may have heard it before. In this story, a remote village in China was experiencing a prolonged drought. The fields were parched, the crops were dying and the people were facing starvation. They had done everything they could. They prayed to their ancestors; their priests took the sacred images from their temples and marched them around the parched fields. But no prayers or rituals brought the rain that they so badly needed. In despair, the villagers pooled their last few resources and sent for a rainmaker from far away. When the little old man arrived, he found the cattle dying and the people in a miserable state. When the people asked him what he wanted, he said only a small hut and a little food and water. He went into the hut, closed the door, and left the people wondering what he was doing. On the third day, it began to rain. When he emerged, they asked him what he did. “Oh,” he replied, “that is very simple. I didn’t do anything. I came from an area that was in Tao, in balance. Your area is disturbed, out of balance, and when I came into it, I became disturbed. I retreated to the little hut to meditate, to bring myself back into balance. When I am able to get myself in order, everything around me is set right.

Takashi’s mother and father taught their small children spartan axioms of the samurai. There was, for instance, the famous Kei Setsu Ko. This sentence consists of just three ideographs, “firefly”, “snow” and “success”, and is an example of the one-line poems that Chinese and Japanese love. The image evoked is of an impoverished scholar in a hut with no money to fuel a lantern or buy a candle. His passion for study is so intense that each night he heaps snow by his desk and fills his room with netted fireflies. Their tiny glow and the moonlight reflected from the snow enable him to read his texts. Material poverty must never stop you. Another axiom that Takashi learned from his parents goes: A lioness rears the cubs that climb back up the bank.