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Arthur Machen

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Here then is the pattern in my carpet, the sense of the eternal mysteries, the eternal beauty hidden beneath the crust of common and commonplace things; hidden and yet burning and glowing continually if you care to look with purged eyes.
--
The London Adventure (London: Martin Secker, 1924) p. 25

 
Arthur Machen

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The way you can go
isn't the real way.
The name you can say
isn't the real name.
Heaven and earth
begin in the unnamed:
name's the mother
of the ten thousand things.
So the unwanting soul
sees what's hidden,
and the ever-wanting soul
sees only what it wants.
Two things, one origin,
but different in name,
whose identity is mystery.
Mystery of all mysteries!
The door to the hidden.

 
Laozi (or Lao Tzu)
 

May not the absolute and perfect eternal happiness be an eternal hope, which would die if it were realized? Is it possible to be happy without hope? And there is no place for hope once possession has been realized, for hope, desire, is killed by possession. May it not be, I say, that all souls grow without ceasing, some in a greater measure than others, but all having to pass some time through the same degree of growth, whatever that degree may be, and yet without ever arriving at the infinite, at God, to whom they continually approach? Is not eternal happiness an eternal hope, with its eternal nucleus of sorrow in order that happiness shall not be swallowed up in nothingness?

 
Miguel de Unamuno
 

Dropt tears have hastened your decay
And brought you one step nigher death;
And you have heard, unthrilled, unmoved,
The music of Love's golden breath
And seen the light in eyes that loved.
You think you hold the core and kernel
Of all the world beneath your crust,
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Eleanor Farjeon
 

The tao that can be described
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The name that can be spoken
is not the eternal Name.
The nameless is the boundary of Heaven and Earth.
The named is the mother of creation.
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By having desire, you can only see what is visibly real.
Yet mystery and reality
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Darkness born from darkness.
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Laozi (or Lao Tzu)
 

If one person makes comprehensible to another something that is to his advantage in the temporal sense and the latter acts accordingly, then the former may be said to have brought it about. If, however, a person tries to make comprehensible to another his eternal well-being, this does not help straightaway in the same manner, inasmuch as the second still has not grasped the eternal on the basis of what the first said. If, however, he makes the eternal resolution and in it grasps the eternal, then he owes no one anything, not the speaker either.

 
Soren Aabye Kierkegaard
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