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1 " We reveal ourselves in the metaphors we choose for depicting the cosmos in miniature. "
― Stephen Jay Gould , Full House: The Spread of Excellence from Plato to Darwin
2 " Half the people in the world think that the metaphors of their religious traditions, for example, are facts. And the other half contends that they are not facts at all. As a result we have people who consider themselves believers because they accept metaphors as facts, and we have others who classify themselves as atheists because they think religious metaphors are lies. "
― Joseph Campbell , Thou Art That: Transforming Religious Metaphor
3 " Labels such as ‘‘the culture wars,’’ ‘‘the science wars,’’ or ‘‘the Freud wars’’ are now widely used to refer to some of the disagreements thatplague contemporary intellectual life ... But I would like to register a gentle protest. Metaphors influence the mind in many unnoticed ways. The willingness to describe fierce disagreement in terms of the metaphors of war makes the very existence of real wars seem more natural, more inevitable,more a part of the human condition. It also betrays us into an insensibility toward the very idea of war, so that we are less prone to be aware of how totally disgusting real wars really are. "
― Ian Hacking , The Social Construction of What?
4 " Feminism has both undone the hierarchy in which the elements aligned with the masculine were given greater value than those of the feminine and undermined the metaphors that aligned these broad aspects of experience with gender. So, there goes women and nature. What does it leave us with? One thing is a political mandate to decentralize privilege and power and equalize access, and that can be a literal spatial goal too, the goal of our designed landscapes and even the managed ones -- the national parks, forests, refuges, recreation areas, and so on. "
― Rebecca Solnit , Storming the Gates of Paradise: Landscapes for Politics
5 " Sant Mat (the path and teachings as taught and practiced by saints) delineates the path of union of soul with the Divine. The teachings of the saints explain the re-uniting as follows:The individual soul has descended from the higher worlds [the Realm of the Divine] to this city of illusion, bodily existence. It has descended from the Soundless state to the essence of Sound, from that Sound to Light, and finally from the realm of Light to the realm of Darkness. The qualities (dharmas, natural tendencies) of the sense organs draw us downward and away from our true nature.The nature of the soul (atman) draws us upwards and inwards and establishes us in our own true nature. Returning to our origins involves turning inward: withdrawal of consciousness from the senses and the sense objects in order to go upward from the darkness to the realms of Light and Sound. [We experience this phenomenon of withdrawal as we pass from waking consciousness to deep sleep.] Another way to express this is to go inward from the external sense organs to the depth of the inner self. (Both of these expressions are the metaphors that signify the same movement). The natural tendencies of the soul (atman) are to move from outward to inward. The current of consciousness which is dispersed in the nine gates of the body and the senses, must be collected at the tenth gate.The tenth gate is the gathering point of consciousness. Therein lies the path for our return. The tenth gate is also known as the sixth chakra, the third eye, bindu, the center located between the two eyebrows. This is the gateway through which we leave the gates of the sense organs and enter in the divine realms and finally become established in the soul. We travel back from the Realm of Darkness to the Realm of Light, from the Light to the Divine Sound, and from the Realm of Sound to the Soundless State. This is called turning back to the Source.This is what dharma or religion really intends to teach us. This is the essence of dharma. "
― Swami Sant Sevi Ji Maharaj
6 " Our central problem is not sin and guilt, as it is within the monarchical model. For the Spirit model, our central problem is “estrangement,” whose specific meaning of “separated from that to which one belongs” is most appropriate. ... For the monarchical model, sin is primarily disloyalty to the king, seen especially as disobedience to his laws. The metaphors used to express the Spirit model suggest something else. For the metaphor of God as lover, sin is unfaithfulness—that is, sin is going after other lovers. "
― Marcus J. Borg , The God We Never Knew: Beyond Dogmatic Religion to a More Authentic Contemporary Faith
7 " Energy doesn't speak English, Spanish or Chinese, but it does speak clearly. It speaks through the metaphors of our lived experiences, through the rain, floods, drought, earthquakes, excessive heat, unseasonable cold or the erupting volcanoes of nature. It communicates through the itches, pains, boils and pimples, through congestion, vertigo and backaches of the body. Energy speaks through our feelings that have nothing at all do with us, but are reflective of what is happening in the field. And, lastly, it speaks through synchronicities, coincidences and dreams that communicate messages which our conscious minds could not have known. This language of Energy, like any new tongue, is challenging. "
― Elaine Seiler , Your Multi-Dimensional Workbook: Exercises for Energetic Awakening
8 " The full measure of a culture embraces both the actions of a people and the quality of their aspirations, the nature of the metaphors that propel their lives. And no description of a people can be complete without reference to the character of their homeland, the ecological and geographical matrix in which they have determined to live out their destiny. Just as a landscape defines character, culture springs from a spirit of place. "
― Wade Davis , The Wayfinders: Why Ancient Wisdom Matters in the Modern World (CBC Massey Lecture)
9 " If the metaphors in everyday speech are a clue, then all of us associate blankness with virtue rather than with nothingness. Think of the moral connotations of the adjectives: clean, fair, immaculate, lily-white, pure, spotless, unmarred and unsullied. "
― Steven Pinker , The Blank Slate: The Modern Denial of Human Nature
10 " There are congregations on nearly every corner. I'm not sure we need more churches. What we need is a church. I say one church is better than fifty. I have tried to remove the plural form churches from my vocabulary, training myself to think of the church as Christ did, and as the early Christians did. The metaphors for her are always singular – a body, a bride. I heard one gospel preacher say it like this, as he really wound up and broke a sweat: " We've got to unite ourselves as one body. Because Jesus is coming back, and he's coming back for a bride not a harem. "
11 " Twentieth century women's fashions (with their cult of thinness) are the last stronghold of the metaphors associated with the romanticizing of TB in the late eighteenth and early nineteenth centuries. "
― Susan Sontag , Illness as Metaphor and AIDS and Its Metaphors
12 " I always thought of it like you said, that all the strings inside him broke. But there are a thousand ways to look at it: maybe the strings break, or maybe our ships sink, or maybe we’re grass—our roots so interdependent that no one is dead as long as someone is alive. We don’t suffer from a shortage of metaphors, is what I mean. But you have to be careful which metaphor you choose, because it matters. If you choose the strings, then you’re imagining a world in which you can become irreparably broken. If you choose the grass, you’re saying that we are all infinitely interconnected, that we can use these root systems not only to understand one another but to become one another. The metaphors have implications. Do you know what I mean? "
― John Green , Paper Towns
13 " The age-old, seemingly inexorable process whereby diseases acquire meanings (by coming to stand for the deepest fears) and inflict stigma is always worth challenging, and it does seem to have more limited credibility in the modern world, among people willing to be modern - the process is under surveillance now. With this illness, one that elicits so much guilt and shame, the effort to detach it from these meanings, these metaphors, seems particularly liberating, even consoling. But the metaphors cannot be distanced just by abstaining from them. They have to be exposed, criticized, belabored, used up. "