Goddess Quotes (displaying: 1 - 30 of 117 quotes )
Katy was neither a Methodist nor a Masochist. She was a goddess and the silence of goddesses is genuinely golden. None of your superficial plating. A solid, twenty-two-carat silence all the way through. The Olympian's trap is kept shut, not by an act of willed discretion, but because there's really nothing to say. Goddesses are all of one piece. There's no internal conflict in them. Whereas the lives of people like you and me are one long argument. Desires on one side, woodpeckers on the other. Never a moment of real silence.
Die young, stay pretty. Blondie, right? We think of it as a modern phenomenon, the whole youth thing, but really, consider all those great portraits, some of them centuries old. Those goddesses of Botticelli and Rubens, Goya's Maja, Madame X. Consider Manet's Olympia, which shocked at the time, he having painted his mistress with the same voluptuous adulation generally reserved for the aristocratic good girls who posed for depictions of goddesses. Hardly anyone knows anymore, and no one cares, that Olympia was Manet's whore; although there's every reason to imagine that, in life, she was foolish and vulgar and not entirely hygienic (Paris in the 1860s being what it was). She's immortal now, she's a great historic beauty, having been scrubbed clean by the attention of a great artist. And okay, we can't help but notice that Manet did not choose to paint her twenty years later, when time had started doing its work. The world has always worshipped nascence. Goddamn the world.
The symbol of Goddess gives us permission. She teaches us to embrace the holiness of every natural, ordinary, sensual dying moment. Patriarchy may try to negate body and flee earth with its constant heartbeat of death, but Goddess forces us back to embrace them, to take our human life in our arms and clasp it for the divine life it is - the nice, sanitary, harmonious moment as well as the painful, dark, splintered ones. If such a consciousness truly is set loose in the world, nothing will be the same. It will free us to be in a sacred body, on a sacred planet, in sacred communion with all of it. It will infect the universe with holiness. We will discover the Divine deep within the earth and the cells of our bodies, and we will lover her there with all our hearts and all our souls and all our minds.
Midland City had a goddess of discord all its own. This was a goddess who could not dance, would not dance, and hated everybody at the high school. She would like to claw away her face, she told us, so that people would stop seeing things in it that had nothing to do with what she was like inside. She was ready to die at any time, she said, because what men and boys thought about her and tried to do to her made her so ashamed. One of the first things she was going to do when she got to heaven, she said, was to ask somebody what was written on her face and why had it been put there.
If women allow themselves to be consoled for their culturally determined lack of access to the modes of intellectual debate by the invocation of hypothetical great goddesses, they are simply flattering themselves into submission (a technique often used on them by men). All the mythic versions of women, from the myth of the redeeming purity of the virgin to that of the healing, reconciliatory mother, are consolatory nonsenses; and consolatory nonsense seems to me a fair definition of myth, anyway. Mother goddesses are just as silly a notion as father gods. If a revival of the myths gives women emotional satisfaction, it does so at the price of obscuring the real conditions of life. This is why they were invented in the first place.
... And tell me, as a pagan, who do you worship?' 'Worship?' 'That's right. I imagine you must have a pretty wide open field. So to whom do you set up your household altar? To whom do you bow down? To whom do you pray to at dawn and at dusk?' 'The female principle. It's an empowerment thing. You know.' 'Indeed. And this female principle of yours. Does she have a name?' 'She's the goddess within us all. She doesn't need a name.' 'Ah,' said Wednesday, with a wide monkey grin, 'so do you hold mighty bacchanals in her honour? Do you drink blood wine under the full moon, while scarlet candles burn in silver candle holders? Do you step naked into the seafoam, chanting ecstactically to your nameless goddess while the waves lick at your legs, lapping your thighs like the tongues of a thousand leopards?
While enjoying a month of fine weather at the sea-coast, I was thrown into the company of a most fascinating creature: a real goddess in my eyes, as long as she took no notice of me. I 'never told my love' vocally; still, if looks have language, the merest idiot might have guessed I was over head and ears: she understood me at last, and looked a return - the sweetest of all imaginable looks. And what did I do? I confess it with shame - shrunk icily into myself, like a snail; at every glance retired colder and farther; till finally the poor innocent was led to doubt her own senses, and, overwhelmed with confusion at her supposed mistake, persuaded her mamma to decamp. By this curious turn of disposition I have gained the reputation of deliberate heartlessness; how undeserved, I alone can appreciate.
He would have admired one of those fantastic visions, those magic apparitions one sometimes sees in the great theaters of Europe, in which the deafening melodies of an orchestra are made to appear among a deluge of light, a torrent of oriental diamonds and gold surrounded by a diaphanous mist, from which a deity, a sylph comes forward, her feet barely touching the floor encircled and accompanied by a luminous cloud. In her wake flowers shoot forth, a dance bursts out, harmonies awaken, and choirs of devils, nymphs, satyrs, spirits, country maidens, angels, and shepherds dance, shake tambourines gesticulate wildly, and lay tribute at the goddess’s feet.
One need not believe in Pallas Athena, the virgin goddess, to be overwhelmed by the Parthenon. Similarly, a man who rejects all dogmas, all theologies and all religious formulations of beliefs may still find Genesis the sublime book par excellence. Experiences and aspirations of which intimations may be found in Plato, Nietzsche, and Spinoza have found their most evocative expression in some sacred books. Since the Renaissance, Shakespeare, Rembrandt, Mozart, and a host of others have shown that this religious dimension can be experienced and communicated apart from any religious context. But that is no reason for closing my heart to Job's cry, or to Jeremiah's, or to the Second Isaiah. I do not read them as mere literature; rather, I read Sophocles and Shakespeare with all my being, too.
The day of the full moon, when the moon is neither increasing nor decreasing, the Babylonians called Sa-bat, meaning "heart-rest." It was believed that on this day, the woman in the moon, Ishtar, as the moon goddess was known in Babylon, was menstruating, for in Babylon, as in virtually every ancient and primitive society, there had been since the earliest times a taboo against a woman working, preparing food, or traveling when she was passing her monthly blood. On Sa-bat, from which comes our Sabbath, men as well as women were commanded to rest, for when the moon menstruated, the taboo was on everyone. Originally (and naturally) observed once a month, the Sabbath was later to be incorporated by the Christians into their Creation myth and made conveniently weekly. So nowadays hard-minded men with hard muscles and hard hats are relieved from their jobs on Sundays because of an archetypal psychological response to menstruation.
Young man, two are the forces most precious to mankind. The first is Demeter, the Goddess. She is the Earth -- or any name you wish to call her -- and she sustains humanity with solid food. Next came Dionysus, the son of the virgin, bringing the counterpart to bread: wineand the blessings of life's flowing juices. His blood, the blood of the grape, lightens the burden of our mortal misery. Though himself a God, it is his blood we pour outto offer thanks to the Gods. And through him, we are blessed.
She turned, and at her turning came a fragrant air Of godhead, and her robe grew long; ambrosial hair Flashed, and a rosy brightness on her neck, and all The goddess in her going was revealed. His call Followed his mother vanishing. "Unkind! Thou too? And why so oft deceive me under shapes untrue, Suffering me not to take thee by the hand nor hear Thy voice unfeigned and answer in thy listening ear?
Presently comfort came to him, and he thought the she had always given him of her strength though he had never quite realised it until now.Glory had passed him by; fame too perhaps would not endure; it might well be that the incalculable goddess would decree ill fame as his due. Perhaps there might not be included in his epitah the one tribute to his knighthood the he knew he deserved "Ii fut toujours bon et loyal chevalier" (He was always good and loyal knight) But whatever the shadowed years might bring, as long as life should last, he knew that he had here at his side one sure recompense and one abiding loyalty.
But grant me from time to time—if there are divine goddesses in the realm beyond good and evil—grant me the sight, but one glance of something perfect, wholly achieved, happy, mighty, triumphant, something still capable of arousing fear! Of a man who justifies man, of a complementary and redeeming lucky hit on the part of man for the sake of which one may still believe in man!
Alas," said Aslan, shaking his head. "It will. Things always work according to their nature. She has won her heart's desire; she has unwearying strength and endless days like a goddess. But length of days with an evil heart is only length of misery and already she begins to know it. All get what they want; they do not always like it.
To diminish the worth of women, men had to diminish the worth of the moon. They had to drive a wedge between human beings and the trees and the beasts and the waters, because trees and beasts and waters are as loyal to the moon as to the sun. They had to drive a wedge between thought and feeling...At first they used Apollo as the wedge, and the abstract logic of Apollo made a mighty wedge, indeed, but Apollo the artist maintained a love for women, not the open, unrestrained lust that Pan has, but a controlled longing that undermined the patriarchal ambition. When Christ came along, Christ, who slept with no female...Christ, who played no musical instrument, recited no poetry, and never kicked up his heels by moonlight, this Christ was the perfect wedge. Christianity is merely a system for turning priestesses into handmaidens, queens into concubines, and goddesses into muses.
ERANNA TO SAPPHOO You wild adept at throwing! Like a spear by other things, I'd lainthere beside my next of kin. Your strainflung me far. To where's beyond my knowing. None can bring me back again. Sisters think upon me as they twine, and the house is full of warm relation. I alone am out of the design, and I tremble like a supplication; for the lovely goddess all creationbowers in legend lives this life of mine. SAPPHO TO ERANNAWith unrest I want to inundate you, want to brandish you, you vine-wreathed stave. Want, like death itself, to penetrate youand to pass you onwards like the graveto the All: to all these things that wait you.
It is great good health to believe as the Hindus do that there are 33 million gods and goddesses in the world. It is great good health to want to understand one s dreams. It is great good health to desire the ambiguous and paradoxical. It is sickness of the profoundest kind to believe that there is one reality. There is sickness in any piece of work or any piece of art seriously attempting to suggest that the idea that there is more than one reality is somehow redundant.
Like the octopi, our destiny is to become what we think, to have our thoughts become our bodies and our bodies become our thoughts. This is the essence of the more perfect Logos envisioned by the Hellenistic polymath Philo Judaeus—a Logos, an indwelling of the Goddess, not heard but beheld. Hans Jonas explains Philo Judaeus's concept as follows: A more perfect archetypal logos, exempt from the human duality of sign and thing, and therefore not bound by the forms of speech, would not require the mediation of hearing, but is immediately beheld by the mind as the truth of things.