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322
Rhythmic tension serves as metronome, musical contemplation as harmony. Gestures serve as punctuation, facial expressions as excellent commentary on communication. The eye continues to speak where the voice is silent.
322
"If we are to make the brain the composer of language, then the body is its instrument, determining not only its phonetic but also its rhythmic, metrical, and melodic forms."
— Ernst Jünger on language and physique.
322
Joy, thou shining spark of God,
Daughter of Elysium,
With fiery rapture, goddess,
We approach thy shrine!
Your magic reunites those
Whom stern custom has parted;
All men will become brothers
Under your protective wing.
Let the man who has had the fortune
To be a helper to his friend,
And the man who has won a noble woman,
Join in our chorus of jubilation!
Yes, even if he holds but one soul
As his own in all the world!
But let the man who knows nothing of this
Steal away alone and in sorrow.
All the world's creatures draw
Draughts of joy from nature;
Both the just and the unjust
Follow in her gentle footsteps.
She gave us kisses and wine
And a friend loyal unto death;
She gave the joy of life to the lowliest,
And to the angels who dwell with God.
Joyous, as His suns speed
Through the glorious order of Heaven,
Hasten, brothers, on your way
Exultant as a knight victorious.
322
O Freunde, nicht diese Töne!
Sondern lasst uns angenehmere anstimmen
Und freudenvollere!
Freude (Freude)
Freude (Freude)
Freude, schöner Götterfunken
Tochter aus Elysium
Wir betreten feuertrunken
Himmlische, dein Heiligtum!
Deine Zauber binden wieder
Was die Mode streng geteilt
Alle Menschen werden Brüder
Wo dein sanfter Flügel weilt
Wem der grosse Wurf gelungen
Eines Freundes Freund zu sein
Wer ein holdes Weib errungen
Mische seinen Jubel ein!
Ja, wer auch nur eine Seele
Sein nennt auf dem Erdenrund!
Und wer's nie gekonnt, der stehle
Weinend sich aus diesem Bund
Freude trinken alle Wesen
An den Brüsten der Natur
Alle Guten, alle Bösen
Folgen ihrer Rosenspur
Küsse gab sie uns und Reben
Einen Freund, geprüft im Tod
Wollust ward dem Wurm gegeben
Und der Cherub steht vor Gott!
Froh, wie seine Sonnen fliegen
Durch des Himmels prächt'gen Plan
Laufet, Brüder, eure Bahn,
Freudig, wie ein Held zum Siegen.
— Friedrich Schiller.
322
O Freunde, nicht diese Töne!
Sondern lasst uns angenehmere anstimmen
Und freudenvollere!
Freude (Freude)
Freude (Freude)
Freude, schöner Götterfunken
Tochter aus Elysium
Wir betreten feuertrunken
Himmlische, dein Heiligtum!
Deine Zauber binden wieder
Was die Mode streng geteilt
Alle Menschen werden Brüder
Wo dein sanfter Flügel weilt
Wem der grosse Wurf gelungen
Eines Freundes Freund zu sein
Wer ein holdes Weib errungen
Mische seinen Jubel ein!
Ja, wer auch nur eine Seele
Sein nennt auf dem Erdenrund!
Und wer's nie gekonnt, der stehle
Weinend sich aus diesem Bund
Freude trinken alle Wesen
An den Brüsten der Natur
Alle Guten, alle Bösen
Folgen ihrer Rosenspur
Küsse gab sie uns und Reben
Einen Freund, geprüft im Tod
Wollust ward dem Wurm gegeben
Und der Cherub steht vor Gott!
— Friedrich Schiller
322
كانَ ريلكه يحدق بهوس كبير عندما ينحت رودان، يدقق في يديه، يقول:
"هناك أيدٍ، ايدٍ مُستقلة و صغيرة، إن لم تنتم إلى أي جسد، فهي حية، أيدٍ مُنتصبة متوفزة، أو منزعجة أو سيئة الطوية، و أيدٍ كأنها تنبحُ بأصابعها الخمس حتى ليُخيل إليكَ إنتفاش شعرها، مثلَ الرقاب الخمس لكلبٍ من كلاب الجحيم، و أيدٍ تمشي، أيدٍ تنام، ايدٍ تستيقظ، ثمَ هناك أيدٍ مُجرمة، و أيدٍ مُثقلة بعبءٍ لا يُطاق ورثتهُ عن آباءٍ لها، و أيدٍ مُتعبة لا تُريد شيئاً مُطلقاً، مُتخذةً لها زاوية تقبعُ فيها مثل الحيوانات المريضة التي تعلمُ أنَ ليس هناك من أحدٍ على الإطلاق في مقدروهِ أن يمُد لها يد العون"
322
“As soon as I come across a philosophical essay where it talks of “metaphysics” or “philosophy” precisely, I dismiss it right away. I want to see thinking and not questioning the ways and disciplines that invite us to think. Pascal talked about his anxiety and not about the psychology of anxiety. All these modern branches of knowledge are made for those who can derive nothing from themselves, who have no substance or experiences on which to exercise their mind. One should philosophize as if “philosophy” did not exist, as if one were the first philosopher. In the manner of a troglodyte dazzled or frightened by the spectacle that takes place before his eyes.”
— Emil Cioran, Notebooks.
322
"My father had already retired before his forty-fifth year. After that date, no one should work anymore - that was one of his sensible thoughts, which I agreed with wholeheartedly, and which, in secret, I had even surpassed: It would be better not to work at all."
— Ernst Jünger
322
Myth is the nothing that is everything
The very sun that breaks through the skies
Is a bright and speechless myth
God's dead body,
Naked and alive.
This hero who cast anchor here
because he never was, slowly came to exist.
Without ever being, he sufficed us
Having never come here,
He came to be our founder.
Thus the legend, little by little,
Seeps into reality
And constantly enriches it.
Life down below, half
Of nothing, perishes.
— Fernando Pessoa, Ulysses.
322
According to Kant, holidays are contained in time, but time is not contained in holidays. Rhythm is in time, but time is not in rhythm. It follows that all this being born and dying, all this movement remains outside of time, time is merely an idea, an intellectual pattern which has nothing to do with things. For what have life and death, what has all this movement to do with time in that case? Even though Kant denies the absolute reality of time which Newton asserted, he does agree with Newton on other properties of time. He, too, has the notion of a single, universal, infinite, and infinitely divisible time that is irreversible and cannot be measured by itself but only by the time-space movements of bodies. Here, time always equals time. The relation of time particles is quantitatively measurable, but all these particles are alike in quality and form. And these time particles, if they are not simultaneous, flow along in a steady stream like channeled molecules, but without being molecular by their nature. Or one could liken them to a reel which rolls off from infinity to infinity with unchanging, uniform speed. Kant's concept of time betrays that it was influenced and shaped by Galilean and Newtonian mechanics. Thereby it has become somewhat mechanical itself. For obviously, time is here understood as something lifeless, something rigid. And indeed, he who reads Newton's fundamental dicta on the nature of time receives an impression of death's majesty and of eternity's awe.
— Friedric Jünger, The Failure of Technology.
