Octavio Paz cytaty

strona 3

„Samotność jest zerwaniem ze starym światem, przygotowaniem do powrotu i ostatecznej walki.”

„O świcie to co się rodzi szuka dla siebie wyrazu…”

„Obojętność Meksykanina wobec śmierci wynika z obojętności wobec życia. Meksykanin nie tylko zakłada brak intranscendencji śmierci, ale także i życia (…). Śmierć jest naturalna, a nawet pożądana; im wcześniejsza, tym lepsza. Nasza obojętność wobec śmierci jest pochodną naszej (meksykańskiej) obojętności wobec życia. Zabijamy, ponieważ życie, nasze i cudze, nie posiada wartości. Jest to zjawisko naturalne: życie i śmierć są nierozłączne i za każdym razem, gdy życie traci sens, śmierć przestaje być transcendentna. W Meksyku śmierć jest zwierciadłem życia Meksykanina. Wobec obydwu Meksykanin się zamyka, nie chce nic o nich wiedzieć (…) Lekceważenie śmierci nie kłóci się z kultem, jakim ją otaczamy (my Meksykanie). Jest ona obecna podczas naszych świąt, jest w naszych zabawach, miłościach i myślach. Myśli o umieraniu i zabijaniu rzadko kiedy nas opuszczają. Fascynacja wynika chyba z naszego hermetyzmu i z furii, z jaką go przełamujemy.”

„Matka Boska jest matką wszystkich sierot. Wszyscy rodzimy się wydziedziczeni i naszym prawdziwym przeznaczeniem jest sieroctwo, ale szczególnie jest to prawdą dla Indian i biedaków meksykańskich.”

„Wszystkim nam w pewnej chwili nasze istnienie objawiło się jako coś osobliwego, cennego i nieprzekazywalnego. Prawie zawsze objawienie to zdarza się w wieku młodzieńczym, odkrycie nas samych przejawia się jako poczucie, że jesteśmy samotni; pomiędzy światem a nami otwiera się niedotykalna, przezroczysta ściana: ściana naszej świadomości. To prawda, że ledwie się rodzimy, czujemy się samotni; ale dzieci i dorośli mogą wykroczyć poza swą samotność i zapomnieć o sobie dzięki zabawie czy pracy. Natomiast młodzieniec, oscylujący między dzieciństwem a młodością, przystaje na chwilę zdumiony przed nieskończonym bogactwem świata. Jest oszołomiony istnieniem. A po zdziwieniu następuje refleksja: pochylony nad rzeką swojej świadomości zapytuje się, czy ta twarz wykwitająca powoli z głębi, zniekształcona przez wodę, należy do niego. Osobliwość istnienia – która u dziecka jest tylko wrażeniem – zmienia się w problem i pytanie, w zapytującą świadomość.”

„Słowo człowiecze
jest dzieckiem śmierci.
Mówimy, albowiem jesteśmy
śmiertelni: słowa
to już nie znaki, to lata.
Kiedy mówię to co mówię
nazwy przez nas wypowiadane
wymawiają czas: nas wypowiadają.
jesteśmy imionami czasu.”

„Śmierć jest lustrem, które odbija daremne gestykulacje życia.”

„Być sobą znaczy zawsze stawać się tym innym, którym jesteśmy i którego nosimy ukrytego w naszym wnętrzu, choćby jako obietnicę czy możliwość bycia.”

“the phrases that I write on this paper are sensations, perceptions, images, etcetera, which flare up and die down here, in front of my eyes, the verbal residuum:
the only thing that remains of the felt, imagined, thought, perceived, and vanished realities, the only reality that these evaporated realities leave behind, a reality that, even though it is merely a combination of signs, is no less real than they are:
the signs are not presences but they configure another presence, the phrases fall into line one after the other on the page and as they advance they open up a path toward a temporarily final end,
the phrases configure a presence that disappears, they are the configuration of the abolition of presence,
yes, it is as though all these presences woven by the configurations of the signs were seeking its abolition in order that there might appear those inaccessible trees, immersed in themselves, not said, that are beyond the end of this phrase,
on the other side, there where eyes read what I am writing, and on reading it, dissipate it”

“no reality is mine, no reality belongs to me (to us), we all live somewhere else, beyond where we are, we are all a reality different from the word I or the word we;
our most intimate reality lies outside ourselves and is not ours, and it is not one but many, plural and transitory, we are this plurality that is continually dissolving, the self is perhaps real, but the self is not I or you or he, the self is neither mine nor yours,
it is a state, a blink of the eye, it is the perception of a sensation that is vanishing, but who or what perceives, who senses?
are the eyes that look at what I write the same eyes that I say are looking at what I write?
we come and go between the word that dies away as it is uttered and the sensation that vanishes in perception—although we do not know who it is that utters the word nor who it is that perceives, although we do know that the self that perceives something that is vanishing also vanishes in this perception: it is only the perception of that self s own extinction,
we come and go: the reality beyond names is not habitable and the reality of names is a perpetual falling to pieces, there is nothing solid in the universe, in the entire dictionary there is not a single word on which to rest our heads, everything is a continual coming and going from things to names to things,
no, I say that I perpetually come and go but I haven’t moved, as the tree has not moved since I began to write,
inexact expressions once again: I began, I write, who is writing what I am reading?, the question is reversible: what am I reading when I write: who is writing what I am reading?”

“I am a man: little do I last
and the night is enormous.
But I look up:
the stars write.
Unknowing I understand:
I too am written,
and at this very moment
someone spells me out.”

“And to fill all these white pages that are left for me with the same monotonous question: at what hour do the hours end?”

“Between going and staying the day wavers,
in love with its own transparency.
The circular afternoon is now a bay
where the world in stillness rocks.
All is visible and all elusive,
all is near and can't be touched.
Paper, book, pencil, glass,
rest in the shade of their names.
Time throbbing in my temples repeats
the same unchanging syllable of blood.
The light turns the indifferent wall
into a ghostly theater of reflections.
I find myself in the middle of an eye,
watching myself in its blank stare.
The moment scatters. Motionless,
I stay and go: I am a pause.”

“time in an allegory of itself imparts to us lessons of wisdom which the moment they are formulated are immediately destroyed by the merest flickers of light or shadow which are nothing more than time in its incarnations and disincarnations which are the phrases that I am writing on this paper and that disappears as I read them:
they are not the sensations, the perceptions, the mental images, and the thoughts which flare up and die away here, now, as I write or as I read what I write: they are not what I see or what I have seen, they are the reverse of what is seen and of the power of sight—but they are not the invisible: they are the unsaid residuum;
they are not the other side of reality but, rather, the other side of language, what we have on the tip of our tongue that vanishes before it is said, the other side that cannot be named because it is the opposite of a name:
what is not said is not this or that which we leave unsaid, nor is it neither-this-nor-that: it is not the tree that I say I see but the sensation that I feel on sensing that I see it at the moment when I am just about to say that I see it, an insubstantial but real conjunction of vibrations and sounds and meanings that on being combined suggest the configuration of a green-bronze-black-woody-leafy-sonorous-silent presence;
no, it is not that either, if it is not a name it surely cannot be the description of a name or the description of the sensation of the name or the name of the sensation:
a tree is not the name tree, nor is it the sensation of tree: it is the sensation of a perception of tree that dies away at the very moment of the perception of the sensation of tree;
names, as we already know, are empty, but what we did not know, or if we did know, had forgotten, is that sensations are perceptions of sensations that die away, sensations that vanish on becoming perceptions, since if they were not perceptions, how would we know that they are sensations?;
sensations that are not perceptions are not sensations, perceptions that are not names—what are they?
if you didn’t know it before, you know now: everything is empty;
and the moment I say everything-is-empty, I am aware that I am falling into a trap: if everything is empty, this everything-is-empty is empty too;
no, it is full, full to overflowing, everything-is-empty is replete with itself, what we touch and see and taste and smell and think, the realities that we invent and the realities that touch us, look at us, hear us, and invent us, everything that we weave and unweave and everything that weaves and unweaves us, momentary appearances and disappearances, each one different and unique, is always the same full reality, always the same fabric that is woven as it is unwoven: even total emptiness and utter privation are plenitude (perhaps they are the apogee, the acme, the consummation and the calm of plenitude), everything is full to the brim, everything is real, all these invented realities and all these very real inventions are full of themselves, each and every one of them, replete with their own reality;
and the moment I say this, they empty themselves: things empty themselves and names fill themselves, they are no longer empty, names are plethoras, they are donors, they are full to bursting with blood, milk, semen, sap, they are swollen with minutes, hours, centuries, pregnant with meanings and significations and signals, they are the secret signs that time makes to itself, names suck the marrow from things, things die on this page but names increase and multiply, things die in order that names may live:”

“Man does not speak because he thinks; he thinks because he speaks. Or rather, speaking is no different than thinking: to speak is to think.”

“willow of crystal, a poplar of water,
a pillar of fountain by the wind drawn over,
tree that is firmly rooted and that dances,
turning course of a river that goes curving,
advances and retreats, goes roundabout,
arriving forever:
the calm course of a star
or the spring, appearing without urgency,
water behind a stillness of closed eyelids
flowing all night and pouring out prophecies,
a single presence in the procession of waves
wave over wave until all is overlapped,
in a green sovereignty without decline
a bright hallucination of many wings
when they all open at the height of the sky, course of a journey among the densities
of the days of the future and the fateful
brilliance of misery shining like a bird
that petrifies the forest with its singing
and the annunciations of happiness
among the branches which go disappearing,
hours of light even now pecked away by the birds,
omens which even now fly out of my hand, an actual presence like a burst of singing,
like the song of the wind in a burning building,
a long look holding the whole world suspended,
the world with all its seas and all its mountains,
body of light as it is filtered through agate,
the thighs of light, the belly of light, the bays,
the solar rock and the cloud-colored body,
color of day that goes racing and leaping,
the hour glitters and assumes its body,
now the world stands, visible through your body,
and is transparent through your transparency”

“Modern man likes to pretend that his thinking is wide-awake. But this wide-awake thinking has led us into the mazes of a nightmare in which the torture chambers are endlessly repeated in the mirrors of reason.”

“Images, memories, fragmentary shapes and forms — all those sensations, visions, half-thoughts that appear and disappear in the wink of an eye, as one sets forth to meet…. The path also disappears as I think of it, as I say it.”