21
" Can we be sure that they are incapable of the feelings or sentiments that are believed to place them on a lower scale than humans? Do we deny sensitivity to all of the so-called lower orders to blunt, protect, and, ultimately, deny our own? We will see that bees can grieve over teh loss of a queen, sound war cries or hum with contentment; they can be angry, docile, ferocious, playful, aggressive, appear happy, or utter pitiful sounds of distress. are these not emotions akin to ours, merely expressed differently? "
22
" Sciences can only be validly constituted as ‘sacred sciences’ by those who, before all else, are in full possession of principia! Knowledge and are thereby qualified to carry out, in conformity with the strictest traditional orthodoxy, all the adaptations required by circumstances of time and place. However, when these sciences have been so established, their teaching may follow an inverse order: they then serve as it were as 'illustrations’ of pure doctrine, which they render more easily accessible to certain minds, and the fact that they are concerned with the world of multiplicity gives them an almost indefinite variety of points of view, adapted to the no less great variety of the individual aptitudes of those whose minds are still limited to that same world of multiplicity. The ways leading to knowledge may be extremely different at the lowest degree, but they draw closer and closer together as higher levels are reached. This is not to say that any of these preparatory degrees are absolutely necessary, since they are mere contingent methods having nothing in common with the end to be attained; it is even possible for some persons, in whom the tendency to contemplation is predominant, to attain directly to true intellectual intuition without the aid of such means; but this is a more or less exceptional case, and in general it is accepted as being necessary to proceed upward gradually. The whole question may also be illustrated by means of the traditional image of the 'cosmic wheel’: the circumference in reality exists only in virtue of the center, but the beings that stand upon the circumference must necessarily start from there or, more precisely, from the point thereon at which they actually find themselves, and follow the radius that leads to the center. Moreover, because of the correspondence that exists between all the orders of reality, the truths of a lower order can be taken as symbols of those of higher orders, and can therefore serve as 'supports’ by which one may arrive at an understanding of these; and this fact makes it possible for any science to become a sacred science, giving it a higher or 'anagogical’ meaning deeper than that which it possesses in itself. "
― René Guénon
25
" During a famine, the father and stepmother of Hansel and Gretel abandon them in a forest so that they will starve to death. The children stumble upon an edible house inhabited by a witch, who imprisons Hansel and fattens him up in preparation for eating him. Fortunately Gretel shoves the witch into a fiery oven, and “the godless witch burned to death in a horrible way.” 41 • Cinderella’s stepsisters, when trying to squeeze into her slippers, take their mother’s advice and cut off a toe or heel to make them fit. Doves notice the blood, and after Cinderella marries the prince, they peck out the stepsisters’ eyes, punishing them “for their wickedness and malice with blindness for the rest of their lives.”
Snow White arouses the jealousy of her stepmother, the queen, so the queen orders a hunter to take her into the forest, kill her, and bring back her lungs and liver for the queen to eat. When the queen realizes that Snow White has escaped, she makes three more attempts on her life, two by poison, one by asphyxiation. After the prince has revived her, the queen crashes their wedding, but “iron slippers had already been heated up for her over a fire of coals.... She had to put on the red-hot iron shoes and dance in them until she dropped to the ground dead. "
― Steven Pinker , The Better Angels of Our Nature: Why Violence Has Declined
27
" Last night I dreamt I went to Manderley again. It seemed to me I stood by the iron gate leading to the drive, and for a while I could not enter for the way was barred to me. There was a padlock and a chain upon the gate. I called in my dream to the lodge-keeper, and had no answer, and peering closer through the rusted spokes of the gate I saw that the lodge was uninhabited. No smoke came from the chimney, and the little lattice windows gaped forlorn. Then, like all dreamers, I was possessed of a sudden with supernatural powers and passed like a spirit through the barrier before me. The drive wound away in front of me, twisting and turning as it had always done, but as I advanced I was aware that a change had come upon it; it was narrow and unkempt, not the drive that we had known. At first I was puzzled and did not understand, and it was only when I bent my head to avoid the low swinging branch of a tree that I realized what had happened. Nature had come into her own again, and, little by little, in her stealthy, insidious way, had encroached upon the drive with long, tenacious fingers. The woods, always a menace even in the past, had triumphed in the end. They crowded, dark and uncontrolled, to the orders of the drive. The beeches with white, naked limbs leant close to one another, their branches intermingled in a strange embrace, making a vault above my head like the archway of a church. And there were other trees as well, trees that I did not recognize, squat oaks and tortured elms that straggled cheek by jowl with the beeches, and had thrust themselves out of the quiet earth, along with monster shrubs and plants, none of which I remembered surely the miles had multiplied, even as the trees had done, and this path led but to a labyrinth, some choked wilderness, and not to the house at all. I cam upon it suddenly There was Manderley secretive and silent as it had always been, the grey stone shining in the moonlight of my dream, the mullioned windows reflecting the green lawns and the terrace. Time could not wreck the perfect symmetry of those walls nor the site itself, a jewel in the hollow of a hand.” Daphne du Maurier, Rebecca, 1938. "
33
" The need of theory is supported by the eros of the philosopher. It is not the expression of his will to conquer nature. Therefore, the joys of contemplation are " immediate enjoyments," joys that belong intrinsically to contemplation, and they come without further setting of goals or justification to the one receptive to them. They are not tied to social use, neither dependent upon the opinion of others nor gained from the expectation of future glory. The love for the observation of nature, for the observation of the details of the structure in which nature becomes comprehensible, of the order in which nature is articulated, of the spectacle nature provides for one who takes an interest in its objects, who lets its forms, colors, and sounds affect him, this love accords with the love of oneself. Both discourage highfalutin plans to change the world by the transformation of nature. Both impose moderation on the philosopher. He will be especially adequate to his desire to " contribute" something " to this beautiful system" by his conceiving it as a " system" and as " beautiful." The contribution most his own is that he has the whole in view; that he sees things and beings within the horizon of the whole, that he investigates and orders them as parts, that he knows himself as a part and reflects on his relation to the whole or that he poses the question of the whole. But if he wants to keep the question of the whole in view, he may not lose himself. To conceive the " beautiful system," he must devote himself to it in detail and again return to himself. To be able to observe nature, he may not blend into it. Observation requires both proximity and distance. "
38
" Betrayal is too kind a word to describe a situation in which a father says he loves his daughter but claims he must teach her about the horrors of the world in order to make her a stronger person; a situation in which he watches or participates in rituals that make her feel like she is going to die. She experiences pain that is so intense that she cannot think; her head spins so fast she can't remember who she is or how she got there.All she knows is pain. All she feels is desperation. She tries to cry out for help, but soon learns that no one will listen. No matter how loud she cries, she can't stop or change what is happening. No matter what she does, the pain will not stop. Her father orders her to be tortured and tells her it is for her own good. He tells her that she needs the discipline, or that she has asked for it by her misbehavior. Betrayal is too simple a word to describe the overwhelming pain, the overwhelming loneliness and isolation this child experiences.As if the abuse during the rituals were not enough, this child experiences similar abuse at home on a daily basis. When she tries to talk about her pain, she is told that she must be crazy. " Nothing bad has happened to you;' her family tells her Each day she begins to feel more and more like she doesn't know what is real. She stops trusting her own feelings because no one else acknowledges them or hears her agony. Soon the pain becomes too great. She learns not to feel at all. This strong, lonely, desperate child learns to give up the senses that make all people feel alive. She begins to feel dead.She wishes she were dead. For her there is no way out. She soon learns there is no hope.As she grows older she gets stronger. She learns to do what she is told with the utmost compliance. She forgets everything she has ever wanted. The pain still lurks, but it's easier to pretend it's not there than to acknowledge the horrors she has buried in the deepest parts of her mind. Her relationships are overwhelmed by the power of her emotions. She reaches out for help, but never seems to find what she is looking for The pain gets worse. The loneliness sets in. When the feelings return, she is overcome with panic, pain, and desperation.She is convinced she is going to die. Yet, when she looks around her she sees nothing that should make her feel so bad. Deep inside she knows something is very, very wrong, but she doesn't remember anything. She thinks, " Maybe I am crazy. "
