3
" The theological perspective of participation actually saves the appearances by exceeding them. It recognizes that materialism and spiritualism are false alternatives, since if there is only finite matter there is not even that, and that for phenomena really to be there they must be more than there. Hence, by appealing to an eternal source for bodies, their art, language, sexual and political union, one is not ethereally taking leave of their density. On the contrary, one is insisting that behind this density resides an even greater density – beyond all contrasts of density and lightness (as beyond all contrasts of definition and limitlessness). This is to say that all there is only is because it is more than it is. (...)
This perspective should in many ways be seen as undercutting some of the contrasts between theological liberals and conservatives. The former tend to validate what they see as the modern embrace of our finitude – as language, and as erotic and aesthetically delighting bodies, and so forth. Conservatives, however, seem still to embrace a sort of nominal ethereal distancing from these realities and a disdain for them. Radical orthodoxy, by contrast, sees the historic root of the celebration of these things in participatory philosophy and incarnational theology, even if it can acknowledge that premodern tradition never took this celebration far enough. The modern apparent embrace of the finite it regards as, on inspection, illusory, since in order to stop the finite vanishing modernity must construe it as a spatial edifice bound by clear laws, rules and lattices. If, on the other hand, following the postmodern options, it embraces the flux of things, this is an empty flux both concealing and revealing an ultimate void. Hence, modernity has oscillated between puritanism (sexual or otherwise) and an entirely perverse eroticism, which is in love with death and therefore wills the death also of the erotic, and does not preserve the erotic as far as an eternal consummation. In a bizarre way, it seems that modernity does not really want what it thinks it wants; but on the other hand, in order to have what it thinks it wants, it would have to recover the theological. Thereby, of course, it would discover also that that which it desires is quite other than it has supposed "
― John Milbank , Radical Orthodoxy: A New Theology
6
" Good human work honors God's work. Good work uses no thing without respect, both for what it is in itself and for its origin. It uses neither tool nor material that it does not respect and that it does not love. It honors nature as a great mystery and power, as an indispensable teacher, and as the inescapable judge of all work of human hands. It does not dissociate life and work, or pleasure and work, or love and work, or usefulness and beauty. To work without pleasure or affection, to make a product that is not both useful and beautiful, is to dishonor God, nature, the thing that is made, and whomever it is made for. This is blasphemy: to make shoddy work of the work of God. But such blasphemy is not possible when the entire Creation is understood as holy and when the works of God are understood as embodying and thus revealing His spirit. (pg. 312, Christianity and the Survival of Creation) "
― Wendell Berry , The Art of the Commonplace: The Agrarian Essays
9
" Above his head at street level, he saw an angled aileron of a scarlet Porsche, its jaunty fin more or less at the upper edge of his window frame. A pair of very soft, clean glistening black shoes appeared, followed by impeccably creased matt charcoal pinstriped light woollen legs, followed by the beautifully cut lower hem of a jacket, its black vent revealing a scarlet silk lining, its open front revealing a flat muscular stomach under a finely-striped red and white shirt. Val’s legs followed, in powder-blue stockings and saxe-blue shoes, under the limp hem of a crêpey mustard-coloured dress, printed with blue moony flowers. The four feet advanced and retreated, retreated and advanced, the male feet insisting towards the basement stairs, the female feet resisting, parrying. Roland opened the door and went into the area, fired mostly by what always got him, pure curiosity as to what the top half looked like. "
― A.S. Byatt , Possession
10
" A little muzhik was working on the railroad, mumbling in his beard.
And the candle by which she had read the book that was filled with fears, with deceptions, with anguish, and with evil, flared up with greater brightness than she had ever known, revealing to her all that before was in darkness, then flickered, grew faint, and went out
forever. "
― Leo Tolstoy , Anna Karenina
11
" The two friends went on and on toward the sierra, at times keeping the highway, at times. deviating from it.Whenever they passed through a town or a hamlet, the slow peal of bells tolling the death-knell announced to our hero that the Angel of Death was not losing his time; that his arm reached to every part of the world, and that, though Gil felt it now weighing upon his breast like a mountain of ice, none the less did it scatter ruin and desolation over the entire surface of the earth.As they went, the Angel of Death related many strange and wonderful things to his protege.The foe of history, he took pleasure in scoffing at its pretended utility, in disproof of which he narrated many facts as they had actually occurred, and not as they are recorded on monuments and in chronicles.The abysses of the past opened before the entranced imagination of Gil Gil, revealing to him facts of transcendent importance concerning the fate of man and of empires, disclosing to him the great mystery of the origin of life and the no less great and terrible mystery of the end to which we, wrongly called mortals, are progressing, and causing him, finally, to comprehend, by the light of this sublime philosophy, the laws which preside at the evolution of cosmic matter, and its various manifestations in those ephemeral and transitory forms which are called minerals, plants,animals, stars, constellations, nebula, and worlds. (" The Friend Of The Death" ) "
13
" As I train myself to cast off words, as I learn to erase word-thoughts, I begin to feel a new world rising up around me, The old world of houses, rooms, trees and streets shimmers, wavers and tears away, revealing another universe as startling as fire. We are shut off from the fullness of things. Words hide the world. They blur together elements that exist apart, or they break elements into pieces bind up the world, contract it into hard little pellets of perception. But the unbound world, the world behind the world – how fluid it is, how lovely and dangerous. At rare moments of clarity, I succeed in breaking through. Then I see. I see a place where nothing is known, because nothing is shaped in advance by words. There, nothing is hidden from me. There, every object presents itself entirely, with all its being. It's as if, looking at a house, you were able to see all four sides and both roof slopes. But then, there's no “house,” no “object,” no form that stops at a boundary, only a stream of manifold, precise, and nameless sensations, shifting into one another, pullulating, a fullness, a flow. Stripped of words, untamed, the universe pours in on me from every direction. I become what I see. I am earth, I am air. I am all. My eyes are suns. My hair streams among the galaxies. "
― Steven Millhauser , Dangerous Laughter
19
" In its quest to discover how the patterns of reality are organised, the story of modern science hints at a picture of a set of Chinese puzzle boxes, each one more intricately structured and wondrous than the last. Every time the final box appears to have been reached, a key has been found which has opened up another, revealing a new universe even more breathtakingly improbable in its conception. We are now forced to suspect that, for human reason, there is no last box, that in some deeply mysterious, virtually unfathomable, self-reflective way, every time we open a still smaller box, we are actually being brought closer to the box with which we started, the box which contains our own conscious experience of the world. This is why no theory of knowledge, no epistemology, can ever escape being consumed by its own self-generated paradoxes. And this is why we must consider the universe to be irredeemably mystical. "