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illuminated  QUOTES

2 " Metaphysics thinks about beings as beings. Wherever the question is asked what beings are, beings as such are in sight. Metaphysical representation owes this sight to the light of Being. The light itself, i.e., that which such thinking experiences as light, does not come within the range of metaphysical thinking; for metaphysics always represents beings only as beings. Within this perspective, metaphysical thinking does, of course, inquire into the being which is the source and originator of this light. But the light itself is considered sufficiently illuminated as soon as we recognize that we look through it whenever we look at beings.In whatever manner beings are interpreted―whether as spirit, after the fashion of spiritualism; or as becoming and life, or idea, will, substance, subject, or *energeia*; or as the eternal recurrence of the same events―every time, beings as beings appear in the light of Being. Wherever metaphysics represents beings, Being has entered into the light. Being has arrived in a state of unconcealedness (aletheia). But whether and how Being itself involves such unconcealedness, whether and how it manifests itself in, and as, metaphysics, remains obscure. Being in its revelatory essence, i.e., in its truth, is not recalled. Nevertheless, when metaphysics gives answers to its question concerning beings as such, metaphysics speaks out of the unnoticed revealedness of Being. The truth of Being may thus be called the ground in which metaphysics, as the root of the tree of philosophy, is kept and from which it is nourished.Because metaphysics inquires about beings as beings, it remains concerned with beings and does not devote itself to Being as Being. As the root of the tree, it sends all nourishment and all strength into the trunk and its branches. The root branches out in the soil to enable the tree to grow out of the ground and thus to leave it. The tree of philosophy grows out of the soil in which metaphysics is rooted. The ground is the element in which the root of the tree lives, but the growth of the tree is never able to absorb this soil in such a way that it disappears in the tree as part of the tree. Instead, the roots, down to the subtlest tendrils, lose themselves in the soil. The ground is ground for the roots, and in the ground the roots forget themselves for the sake of the tree...Metaphysics, insofar as it always represents only beings as beings, does not recall Being itself. Philosophy does not concentrate on its ground. It always leaves its ground―leaves it by means of metaphysics. And yet, it never escapes its ground...Insofar as a thinker sets out to experience the ground of metaphysics, insofar as the attempts to recall the truth of Being itself instead of merely representing beings as beings, his thinking has in a sense left metaphysics. From the point of view of metaphysics, such thinking goes back into the ground of metaphysics." ―from_The Way Back to the Ground of Metaphysics_ "

17 " Spare parts lay scattered, every turn wrought with twisted dread, all over the ground, the rooftops, and they were still. Some moving, twitching, enough to almost see. Half cracked and shattered, but still visible and eerie, smiles spread wide and thin, teeth decayed and not, paralleled by hollowed, some missing or in other places, eyes of shades green and blue and some brown with red, but no white, just color portrayed, even if it may be dampened in every way. The beauty in the frivolity, the polished shining gears and cracked glass illuminated so brightly, create a portrait of terror and wonder, significance of a different sort, that only human eyes can see and human minds can feel, but all this is something only dreams, the ethereal concepts that fuse and mince chaos and order into a more paradoxical state, can create and fathom and fashion and make. And yet, doubts upon anxious contradictions, my fingers can feel the brokenness of what can be witnessed, an abyss within a void where deeper within the still lies a glow, a half pulse of a flutter, a vein of mimicry of the reverse of all I see, with concave eyes lost in the magnitude of image whole. Massive and monumental, my feet dragged behind me, cuts in the dirt and spiraling tracks. And then I awoke, half my world disappeared. So much empty within the whole, holes of sizes big and small and all between, the loss of, what it was to be called, my dream. And then my life ended, the holes and tears and cracks complete, empty eyes can still see so clearly, the nothingness that everything has become, shadow and matte a combination of dark on black, in the nothingness that all has become, it is all complete in a way opposite of what I know, a world different in every way and stretch I see, vision upon view of different and strange, only when empty eyes, longing for purpose dreading its meaning, gaze upon their own reflection will the last piece fall into place, a round puzzle of pieces triangular and square, the completeness in the nothingness can be seen, mind flooded with wonder, envisioning the antonym of a dream, and what, in this new beginning, this all could mean. With a blink it all changes, incomplete images appear, holes are wide and seen because you are back now, between death and dream, interwoven as an integral part of this necessary in between seam, and when you touch, worry creases the brow, their faces, half real and the other untouchable, your hand passes through their skin, penetration of the most intimate sort, holding their hearts as if for sport. The warmth, the beating, the crimson piercing blood, so beautiful, the engine that we run, pumping and pumping only to cause the most dreaded flood. Now I drown, and I see you drown too. Together, we are, for split seconds few, we are torn apart and disappear in this vast blood red hue. "

18 " He perceived too in these still hours how little he had understood her hitherto. He had been blinded, — obsessed. He had been seeing her and himself and the whole world far too much as a display of the eternal dualism of sex, the incessant pursuit. Now with his sexual imaginings newly humbled and hopeless, with a realization of her own tremendous minimization of that fundamental of romance, he began to see all that there was in her personality and their possible relations outside that. He saw how gravely and deeply serious was her fine philanthropy, how honest and simple and impersonal her desire for knowledge and understandings. There is the brain of her at least, he thought, far out of Sir Isaac's reach. She wasn't abased by her surrenders, their simplicity exalted her, showed her innocent and himself a flushed and congested soul. He perceived now with the astonishment of a man newly awakened just how the great obsession of sex had dominated him — for how many years? Since his early undergraduate days. Had he anything to put beside her own fine detachment? Had he ever since his manhood touched philosophy, touched a social question, thought of anything human, thought of art, or literature or belief, without a glancing reference of the whole question to the uses of this eternal hunt? During that time had he ever talked to a girl or woman with an unembarrassed sincerity? He stripped his pretences bare; the answer was no. His very refinements had been no more than indicative fig-leaves. His conservatism and morality had been a mere dalliance with interests that too brutal a simplicity might have exhausted prematurely. And indeed hadn't the whole period of literature that had produced him been, in its straining purity and refinement, as it were one glowing, one illuminated fig-leaf, a vast conspiracy to keep certain matters always in mind by conspicuously covering them away? But this wonderful woman — it seemed — she hadn't them in mind! She shamed him if only by her trustful unsuspiciousness of the ancient selfish game of Him and Her that he had been so ardently playing.... He idealized and worshipped this clean blindness. He abased himself before it. "

H.G. Wells , The Wife of Sir Isaac Harman