Yukio Mishima Quotes

There's the matter of picking the time. There's such a thing as the favorable moment. Determination alone counts for nothing.

Thus in a single phrase I can define the great illusion concerning 'love' in this world. It is the effort to join reality with the apparition.

I had no taste for defeat - much less victory - without a fight.

The special quality of hell is to see everything clearly down to the last detail.

The images which the [press] photographer has filtered from reality, whether particular events or the anguish of human reactions to them, already bear a stamp of authenticity which the photographer is powerless to alter by one jot or tittle; the meaning of the objects, by a process of purification, itself becomes the theme of the work.

Noboru tried to compare the corpse confronting the world so nakedly with what might have seemed the unsurpassably naked figures of his mother and the sailor; by comparison, they weren't naked enough. They were still swaddled in skin. Even that marvellous hom and the great wide world whose expanse it had limned couldn't possibly have penetrated as deeply as this ... the pumping of the bared heart placed the peeled kitten in direct and tingling contact with the kernel of the world.

The adumbration of beauty contained in one detail was linked with the subsequent adumbration of beauty, and so it was that the various adumbrations of a beauty which did not exist had become the underlying motif of the Golden Temple. Such adumbrations were signs of nothingness. Nothingness was the very structure of this beauty. Therefore, from the incompletion of the various details of this beauty there arose automatically an adumbration of nothingness, and this delicate building, wrought of the most slender timber, was trembling in anticipation of nothingness, like a jeweled necklace tremoling in the wind.

She did not know it, but she was actually in despair at the poverty of human emotions. Was it not irrational that there was nothing to do except weep when ten people died, just as one wept for but a single person?

What I wanted was to die among strangers, untroubled, beneath a cloudless sky. And yet my desire differed from the sentiments of that ancient Greek who wanted to die under the brilliant sun. What I wanted was some natural, spontaneous suicide. I wanted a death like that of a fox, not yet well versed in cunning, that walks carelessly along a mountain path and is shot by a hunter because of its own stupidity ...

A man may be hard to persuade by rational argument while he is easily swayed by a display of passion, even if it is feigned.

Perfect purity is possible if you turn your life into a line of poetry written with a splash of blood.

Someone, somewhere, had tied up the darkness, he thought as he went: the bag of darkness had been tied at the mouth, enclosing within it a host of smaller bags. The stars were tiny, almost imperceptible perforations; otherwise, there wasn't a single hole through which light could pass.
The darkness in which he walked immersed was gradually pervading him. His own footfall was utterly remote, his presence barely rippled the air. His being had been compressed to the utmost - to the point where it had no need to forge a path for itself through the night, but could weave its way through the gaps between the particles of which the darkness was composed.

What more could I have done when I did not know that to love is both to seek and to be sought? For me love was nothing but a dialogue of little riddles, with no answers given.

For even in the triviality of a single playing card missing from a deck, the world's order is inevitably turned awry.

Pain, I came to feel, might well prove to be the sole proof of the persistence of consciousness within the flesh, the sole physical expression of consciousness. As my body acquired muscle, and in turn strength, there was gradually born within me a tendency towards the positive acceptance of pain, and my interest in physical suffering deepened.

I do not mean to say that I viewed those desires of mine that deviated from accepted standards as normal and orthodox; nor do I mean that I labored under the mistaken impression that my friends possessed the same desires. Surprisingly enough, I was so engrossed in tales of romance that I devoted all my elegant dreams to thoughts of love between man and maid, and to marriage, exactly as though I were a young girl who knew nothing of the world. I tossed my love for Omi onto the rubbish heap of neglected riddles, never once searching deeply for its meaning. Now when I write the word love, when I write affection, my meaning is totally different from my understanding of the words at that time. I never even dreamed that such desires as I had felt toward Omi might have a significant connection with the realities of my life.

Again and again, the cicada's untiring cry pierced the sultry summer air like a needle at work on thick cotton cloth.

Somehow the habit of eating had never appeared so ridiculous to me, and I rubbed my eyes. Presently I realized that my point of view came from having completely lost the desire to live.

Only knowledge can turn life's unbearableness into a weapon.

My blind adoration of Omi was devoid of any element of conscious criticism, and still less did I have anything like a moral viewpoint where he was concern. Whenever I tried to capture the amorphous mass of my adoration within the confines of analysis, it would already have disappeared. If there be such a thing as love that has neither duration nor progress, this was precisely my emotion. The eyes through which I saw Omi were always those of a 'first glance' or, if I may say so, of the 'primeval glance'. It was purely an unconscious attitude on my part, a ceaselesseffort to protect my fourteen-yesr-old purity from the process of erosion.

Could this have been love? Grant it to be one form of love, for even though at first glance it seemed to retain its pristine form forever, simply repeating that form over and over again, it too had its own unique sort of debasement and decay. And it was a debasement more evil than that of any normal kind of love. Indeed, of all the kinds of decay in this world, decadent purity is the most malignant.

Nevertheless, in my unrequited love for Omi, in this the first love I encountered in life, I seemed like a baby bird keeping its truly innocent animal lusts hidden under its wing. I was being tempted, not by the desire of possession, but simply by unadorned temptation itself.

To say the least, while at school, particularly during a boring class, I could not take my eyes off Omi's profile. What more could I have done

All of this caused Kiyoaki constant pain. In comparison with Satoko's public humiliation, however, he did not even have a slighting remark to contend with. And however acute his private agony, it was, after all, the torment of a coward.

Yet how strange a thing is the beauty of music! The brief beauty that the player brings into being transforms a given period of time into pure continuance; it is certain never to be repeated; like the existence of dayflies and other such short-lived creatures, beauty is a perfect abstraction and creation of life itself. Nothing is so similar to life as music.

To put it in a rather vulgar way, I had been dreaming about love in the firm belief that I could not be loved, but at the final stage I had substituted desire for love and felt a sort of relief. But in the end I had understood that desire itself demanded for its fulfillment that I should forget about the conditions of my existence, and that I should abandon what for me constituted the only barrier to love, namely the belief that I could not be loved. I had always thought of desire as being something clearer than it really is, and I had not realized that it required people to see themselves in a slightly dreamlike, unreal way.

The age of glorious wars ended with the Meiji era. Today, all the stories of past wars have sunk to the level of those edifying accounts we hear from middle-aged noncoms in the military science department or the boasts of farmers around a hot stove. There isn't much chance now to die on the battlefield. [...] But now that old wars are finished, a new kind of war has just begun; this is the era for the war of emotion. The kind of war no one can see, only feel - a war, therefore, that the dull and insensitive won't even notice. But it's begun in earnest. The young men who have been chosen to wage it have already begun to fight. [...] And just as in the old wars, there will be casualties in the war of emotion, I think. It's the fate of our age.

His emotion evident in the glitter of his eyes.

How many lazy men's truths have been admitted in the name of imagination! How often has the term imagination been used to prettify the unhealthy tendency of the soul to soar off in a boundless quest after truth, leaving the body where it always was! How often have men escaped from the pains of their own bodies with the aid of that sentimental aspect of the imagination that feels the ills of others' flesh as its own! And how often has the imagination unquestioningly exalted spiritual sufferings whose relative value was in fact excessively difficult to gauge! And when this type of arrogance of the imagination links together the artist's act of expression and its accomplices, there comes into existence a kind of fictional "thing" - the work of art - and it is this interference from a large number of such "things" that has steadily perverted and altered reality. As a result, men end up by coming into contact only with shadows and lose the courage to make themselves at home with the tribulations of their own flesh

Most people are always doubtful as to whether they are happy or not, cheerful or not. This is the normal state of happiness, as doubt is a most natural thing.

A hidden poetry that will be lost if any mediocrity is shed. Genius is a casualty. The poetry must never be conspicuous - its scent is only detectable when subtle.

We had stretched out our arms to each other and supported something in our joined hands, but this thing we were holding was like a sort of gas that exists when you believe in its existence and disappears when you doubt. The task of supporting it seems simple at first glance, but actually requires an ultimate refinement of calculation and a consummate skill.

I want to make a poem of my life.

Possibly a man who hates the land should dwell on shore forever. Alienation and the long voyages at sea will compel him once again to dream of it, torment him with the absurdity of longing for something that he loathes.

Reiko had not kept a diary and was now denied the pleasure of assiduously rereading her record of the happiness of the past few months and consigning each page to the fire as she did so.
- Death in Midsummer and Other Stories

Human beings, Isao realized, could descend to communicating their feelings like dogs barking in the distance on a cold night.

Somewhere in his heart he had recognized who she was. His dominant wish, however, was to go a little longer without recognizing her. The woman's face floating in its dark seclusion, no name yet attached to it, had the character of a mysterious, lovely apparition. It was like the scent of the fragrant olive which, as one walks along a path at night, tells of the blossoms before one sees them. Isao wanted to keep things just as they were, if only for an instant more. At this moment a woman was a woman, not someone with a name attached to her.

And that was not all. Because of her hidden name, because of the agreement not to speak that name, she was transmuted into a marvelous essence, like a moonflower, its supporting vine invisible, floating high up in the darkness. This essence which preceded existence, this phantasm which preceded reality, this portent which preceded the event conveyed with unmistakable force the presence of a substance yet more powerful. This presence which showed itself as gliding through air - this was woman.

Isao had yet to embrace a woman. Still, never so strongly at this moment, when he keenly sensed this "womanliness that preceded woman," had he felt that he too knew what ecstasy meant. For this was a presence that he could even now embrace. In time, that is, it had drawn near with an exquisite subtlety, and in space it was only a little distant. The affectionate emotion that filled his breast was like a vapor that could envelop h

Only through the group, I realised - through sharing the suffering of the group - could the body reach that height of existence that the individual alone could never attain. And for the body to reach that level at which the divine might be glimpsed, a dissolution of individuality was necessary. The tragic quality of the group was also necessary, the quality that constantly raised the group out of the abandon and torpor into which it was prone to lapse, leading it to an ever-mounting shared suffering and so to death, which was the ultimate suffering. The group must be open to death - which meant, of course, that it must be a community of warriors.

go-go hall on my way home from school.

When I arrived at the house in the suburbs that night I seriously contemplated suicide for the first time in my life. But as I thought about it, the idea became exceedingly tiresome, and I finally decided it would be a ludicrous business. I had an inherent dislike of admitting defeat. Moreover, I told myself, there's no need for me to take such decisive action myself, not when I'm surrounded by such a bountiful harvest of death - death in an air raid, death at one's post of duty, death in the military service, death on the battlefield, death from being run over, death from disease - surely my name has already been entered in the list for one of these: a criminal who has been sentenced to death does not commit suicide. No - no matter how I considered, the season was not auspicious for suicide. Instead I was waiting for something to do me the favor of killing me. And this, in the final analysis, is the same as to say that I was waiting for something to do me the favor of keeping me alive.

Even when we're with someone we love, we're foolish enough to think of her body and soul as being separate. To stand before the person we love is not the same as loving her true self, for we are only apt to regard her physical beauty as the indispensable mode of her existence. When time and space intervene, it is possible to be deceived by both, but on the other hand, it is equally possible to draw twice as close to her real self.

You were so beautiful when you wanted to die. When you wanted to live, you became so ugly.

Held in the custody of childhood is a locked chest; the adolescent, by one means or another, tries to open it. The chest is opened: inside, there is nothing. So he reaches a conclusion: the treasure chest is always like this, empty. From this point on, he gives priority to this assumption of his rather than to his reality. In other words, he is now a "grown-up." Yet was the chest really empty? Wasn't there something vital, something invisible to the eye, that got away at the very moment it was opened?

He was in a room of the Gesshuuji, which he had thought it would be impossible to visit. The approach of death had made the visit easy, had unloosed the weight that held him in the depths of being. It was even a comfort to think, from the light repose the struggle up the hill had brought him, that Kiyoaki, struggling against illness up that same road, had been given wings to soar with by the denial that awaited him.

Man always finds the omens he wants.

[I]f one is to learn from history, one should not concentrate solely upon a single portion of an era but rather make a thorough investigation of the many complex and mutually contradictory factors that made the era what it was. One must take the single portion and fit it into its proper place. One must evaluate the various elements that went into giving it its special character. Thus one must look at history from a perspective that offers a broad and balanced view.
This, I believe, is what is meant by learning from history. For any man's view of his own era is limited, and he has great difficulty in trying to obtain a comprehensive picture of his time. Precisely because of this, then, the comprehensive picture offered by history both provides information and constitutes a pattern for one's guidance. A man who lives bound by the limits of the minute-to-minute present is able, by means of the broad vision offered by time-transcending history, to avail himself of a comprehensive picture of his world and so correct his own narrow view of things. Such is the enjoyable privilege that history offers men.
Learning from history should never mean fastening upon a particular aspect of a particular era and using it as a model to reform a particular aspect of the present. To take out of the jigsaw puzzle of the past a piece with a set form and attempt to fit it into the present is not an enterprise that could have a happy outcome. To do so is to toy with history, a pastime fit

To believe that one should be happy just to be alive, despite leading a hideous existence, is to think like a slave; to think that it is pleasant to have an ordinary and comfortable life, is to have the emotions of an animal; men, however, become so blind that they cannot even see that they do not live or think like human beings. People squirm in agitation before a dark wall and dream about buying washing machines and television sets; they anxiously look to tomorrow, even though it will bring nothing.

Though small, the shrine has a long history. In 1333 - the Third Year of the Genko era - Lord Takeshigé Kikuchi ascended to it in order to implore the divine favor before going into battle. Victory was his, and in gratitude he had the shrine rebuilt. According to tradition, he himself carved the Worship Image, reciting a triple prayer after each stroke. This represented the god as standing on the mountain peak with one hand raised, gazing at the armed host he had blessed. It was an image of victory.
Now, however, the morning after the rising, early on the auspicious Ninth Day of the Ninth Month, the time of the Chrysanthemum Festival, there were gathered around the shrine forty-six hunted survivors of a defeated force. Some standing, some sitting, they stared blankly about them, though the penetrating autumn chill made their wounds sting. The clear light of the rising sun cast a striped pattern as it shone down through the branches of the few old cedars that surrounded the shrine. Birds were singing. The air was fresh and clear. As for signs of last night's sanguinary combat, these were visible in the soiled and bloodstained garments, the haggard visages, and the eyes that burned like live embers.
Among the forty-six were Unshiro Ishihara, Kageki Abé, Kisou Onimaru, Juro Furuta, Tsunetaro Kobayashi, the brothers Gitaro and Gigoro Tashiro, Tateki Ura, Mitsuo Noguchi, Mikao Kashima, and Kango Hayami. Every man was silent, sunk deep in thought, looking off at the sea,

Better to be caught in sudden, complete catastrophe than to be gnawed by the cancer of imagination.

Let us remember that the central reality must be sought in the writer's work: it is what the writer chose to write, or was compelled to write, that finally matters. And certainly Mishima's carefully premeditated death is part of his work.

Otaguro's bosom heaved with an ineffable surge of joy. "Every man is fighting," he murmured. "Every man.

It was certainly not consolation that Kashiwagi sought in beauty.. What he loved was that for a short while after his breath had brought beauty into existence in the air, his own clubfeet and gloomy thinking remained there, more clearly and more vividly than before. The uselessness of beauty, the fact that beauty which had passed through his body left no mark there whatsoever, that it changed absolutely nothing- it was this that Kashiwagi loved.

From the moment I set the wordless body, full of physical beauty, in opposition to beautiful words that imitated physical beauty, thereby equating them as two things springing from one and the same conceptual source, I had in effect, without realizing it, already released myself from the spell of words. For it meant that I was recognizing the identical origin of the formal beauty in the wordless body and the formal beauty in words, and was beginning to seek a kind of platonic idea that would make it possible to put the flesh and words on the same footing.

Is there not a sort of remorse that precedes sin? Was it remorse at the very fact that I existed?

In general, things that were endowed with life did not, like the Golden Temple, have the rigid quality of existing once and for all. Human beings were merely allotted one part of nature's various attributes and, by an effective method of substitution, they diffused that part and made it multiply.

True pain can only come gradually. It is exactly like tuberculosis in that the disease has already progressed to a critical stage before the patient becomes aware of its symptoms.

Kazu, now that she thought of it, realized that for all her headstrong temperament, she had never loved a man younger than herself. A young man has such a surplus of spiritual and physical gifts that he is likely to be cocksure of himself, particularly when dealing with an older woman, and there is no telling how swelled up with self-importance he may become. Besides, Kazu felt a physical repugnance for youth. A woman is more keenly aware than a man of the shocking disharmony between a young man's spiritual and physical qualities, and Kazu had never met a young man who wore his youth well. She was moreover repelled by the sleekness of a young man's skin.

Kiyo, what would you do if all of a sudden I weren't here any more?' Satoko asked, her words coming in a rushed whisper.
This was a long-standing trick of Satoko's for disconcerting people. Perhaps she achieved her effects without conscious effort, but she never allowed the slightest hint of mischief into her tone to put her victim at ease. Her voice would be heavy with pathos at such times, as though confiding the gravest of secrets.
Although he should have been inured to this by now, Kiyoaki could not help asking: 'Not here any more? Why?'
Despite all his efforts to indicate a studied disinterest, Kiyoaki's reply betrayed his uneasiness. It was what Satoko wanted.
'I can't tell you why,' she answered, deftly dropping ink into the clear waters of Kiyoaki's heart ...

I am one who has always been interested only in the edges of the body and the spirit, the outlying regions of the body and the outlying regions of the spirit. The depths hold no interest for me; I leave them to others, for they are shallow, commonplace. What is there, then, at the outer most edge? Nothing, perhaps, save a few ribbons, dangling down into the void.

Real danger is nothing more than just living. Of course, living is merely the chaos of existence, but more than that it's a crazy mixed-up business of dismantling existence instant by instant to the point where the original chaos is restored, and taking strength from the uncertainty and the fear that chaos brings to re-create existence instant by instant. You won't find another job as dangerous as that. There isn't any fear in existence itself, or any uncertainty, but living creates it.

He never cried, not even in his dreams, for hard-heartedness was a point of pride. A large iron anchor withstanding the corrosion of the sea and scornful of the barnacles and oysters that harass the hulls of ships, sinking polished and indifferent through heaps of broken glass, toothless combs, bottle caps, and prophylactics into the mud at harbour bottom – that was how he liked to imagine his heart. Someday he would have an anchor tattooed on his chest.

Beauty is something that burns the hand when you touch it.

According to Eshin's Essentials of Salvation, the Ten Pleasures are but a drop in the ocean when compared to the joys of the Pure Land.

The men who indulged in nocturnal thought, it seemed to me, had without exception dry, lusterless skins and sagging stomachs. They sought to wrap up a whole epoch in a capacious night of ideas, and rejected in all its forms the sun that I had seen. They rejected both life and death as I had seen them, for in both of these the sun had had a hand.

a samurai is a total human being, whereas a man who is completely absorbed in his technical skill has degenerated into a 'function', one cog in a machine.

The past does not only draw us back to the past. There are certain memories of the past that have strong steel springs and, when we who live in the present touch them, they are suddenly stretched taut and then they propel us into the future.

The philosophy that prepares a revolution and the sentiment that underpins the philosophy have, in every case the two pillars of nihilism and mysticism.

Blood and flowers were alike, Isao thought, in that both were quick to dry up, quick to change their substance. And precisely because of this, then, blood and flowers could go on living by taking on the substance of glory. Glory in all its form was inevitably something metallic.

If the world changed, i could not exist, and if i changed, the world could not exist

And it seemed increasingly obvious that the world would have to topple if he was to attain the glory that was rightfully his. They were consubstantial: glory and the capsized world.

Oddly enough, living only for one's emotions, like a flag obedient to the breeze, demands a way of life that makes one balk at the natural course of events, for this implies being altogether subservient to nature. The life of the emotions detests all constraints, whatever their origin, and thus, ironically enough, is apt eventually to fetter its own instinctive sense of freedom.

They avoided talk of the old days, like a pair weaving in and out among puddles after a rainstorm, so deftly that neither of them found the process awkward.

In Kyoto I never experienced an air raid, but once when I was sent to the main factory in Osaka with some orders for spare parts for aircraft, there happened to be an attack and I saw one of the factory workers being carried out on a stretcher with his intestines exposed.
What is so ghastly about exposed intestines? Why, when we see the insides of a human being do we have to cover our eyes in terror? Why are people so shocked by the sight of blood pouring out? Why are a man's intestines ugly? Is it not exactly the same in quality as the beauty of youthful, glossy skin? What sort of face would Tsurukawa make if I were to say that it was from him I had learned this manner of speaking - a manner of thinking that transformed my own ugliness into nothingness? Why does there seem to be something inhuman about regarding human beings like roses and refusing to make any distinction between the inside of their bodies and the outside? If only human beings could reverse their spirits and their bodies, could gracefully turn them inside out like rose petals and expose them to the spring breeze and the sun . . .

If the photographer is to create works that will stand for his spirit in the same way as artists in other genres, he must first - having no ready-made, abstract components such as works and sounds - supply other means to abstraction instead.

We human beings sometimes steer off in a direction in which we hope to find something a little bit better.

That was mere probing, my eye was really turned on an invisible realm far beyond the horizon. What is it to see the invisible? That is the ultimate vision, the denial at the end of all seeing, the eye`s denial of itself.

But the tears of joy had washed anxiety away and lifted them to a height where nothing was impossible. Ryuji was as if paralyzed: the sight of familiar places, places they had visited together, failed to move him. That Yamashita Park and Marine Tower should now appear just as he had often pictured them seemed only obvious, inevitable. And the smoking drizzle of rain, by softening the too distinct scenery and making of it something closer to the images in memory, only heightened the reality of it all. Ryuji expected for some time after he disembarked to feel the world tottering precariously beneath his feet, and yet today more than ever before, like a piece in a jigsaw puzzle, he felt snugly in place in an anchored, amiable world.

I come out on the stage expecting the audience to weep, and instead they burst out laughing.

Doesn't it seem as though her heart were a green flame? Perhaps it's the cold green heart of a small green snake, with a minute flaw in it, the kind of small green snake that slithers from branch to branch in the jungle, passing itself off as a vine. What's more, perhaps when she gave me the ring with such a gentle, loving expression, she wanted me to draw such a meaning from it some day.

In modern society the meaning of death is constantly being forgotten. No, it is not forgotten; rather, the subject is avoided.

Those who lack imagination have no choice but to base their conclusions on the reality they see around them. But on the other hand, those who are imaginative have a tendency to build fortified castles they have designed themselves, and to seal off every window. And so it was with Kiyoaki.

He heard the sound of waves striking the shore, and it was as though the surging of his young blood was keeping time with the movement of the sea's great tides. It was doubtless because nature itself satisfied his need that Shinji felt no particular lack of music in his everyday life.

When a captive lion steps out of his cage, he comes into a wider world than the lion who has known only the wilds. While he was in captivity, there were only two worlds for him - the world of the cage, and the world outside the cage. Now he is free. He roars. He attacks people. He eats them. Yet he is not satisfied, for there is no third world that is neither the world of the cage nor the world outside the cage.

The perfectly ordinary girl and the great philosopher are alike: for both, the smallest triviality can become the vision that wipes out the world.

To see human beings in agony, to see them covered in blood and to hear their death groans, makes people humble. It makes their spirits delicate, bright, peaceful. It's never at such times that we become cruel or bloodthirsty. No, it's on a beautiful spring afternoon like this that people suddenly become cruel. It's at a moment like this, don't you think, while one's vaguely watching the sun as it peeps through the leaves of the trees above a well-mown lawn? Every possible nightmare in the world, every possible nightmare in history, has come into being like this.

Within those confining walls, teachers - a bunch of men all armed with the same information - gave the same lectures every year from the same notebooks and every year at the same point in the textbooks made the same jokes.

Abruptly he thrust his snow-drenched leather gloves against my cheeks.
I dodged. A raw carnal feeling blazed up within me, branding my cheeks. I felt myself staring at him with crystal clear eyes ...
From that time on I was in love with Omi.

For the average man, driven as he is by lurid fantasies, there is almost nothing more deliciously titillating than the contemplation, from a safe distance, of evil laid out in its cause and effect.

... but now, along this high, rocky road, it was the leaves of cherry trees that predominated. From the bridge on, these lay like fallen red flowers. Some wet leaves, already decaying, had faded to a pink that was the color of the dawn. Why should decay take the color of the dawn?

When a boy ... discovers that he is more given into introspection and consciousness of self than other boys his age, he easily falls into the error of believing it is because he is more mature than they. This was certainly a mistake in my case. Rather, it was because the other boys had no such need of understanding themselves as I had: they could be their natural selves, whereas I was to play a part, a fact that would require considerable understanding and study. So it was not my maturity but my sense of uneasiness, my uncertainty that was forcing me to gain control over my consciousness. Because such consciousness was simply a steppingstone to aberration and my present thinking was nothing but uncertain and haphazard guesswork.

Just now I had a dream. I'll see you again. I know it. Beneath the falls.

Amid the moon and the stars, amid the clouds of the night, amid the hills which bordered on the sky with their magnificent silhouette of pointed cedars, amid the speckled patches of the moon, amid the temple buildings that emerged sparkling white out of the surrounding darkness - amid all this, I was intoxicated by the pellucid beauty of Uiko's treachery.

I felt as though I owned the whole world. And little wonder, because at no time are we ever in such complete possession of a journey, down to its last nook and cranny , as when we are busy with preparations for it. After that, there remains only the journey itself, which is nothing but the process through which we lose our ownership of it. This is what makes travel so utterly fruitless.

When silence is prolonged over a certain period of time, it takes on new meaning.

Time is what matters. As time goes by, you and I will be carried inexorably into the mainstream of our period, even though we're unaware of what it is. And later, when they say that young men in the early Taisho era thought, dressed, talked, in such and such a way, they'll be talking about you and me. We'll all be lumped together ... . In a few decades, people will see you and the people you despise as one and the same, a single entity.

On a warm spring day, a galloping horse was only too clearly a sweating animal of flesh and blood. But a horse racing through a snowstorm became one with the very elements; wrapped in the whirling blast of the north wind, the beast embodied the icy breath of winter.

No one's words can compete with this mercilessly powerful rain. The only thing that can compete with the sound of this rain, that can smash this deathlike wall of sound, is the shout of a man who refuses to stoop to this chatter, the shout of a simple spirit that knows no words.

At thirteen, Noboru was convinced of his own genius (each of the others in the gang felt the same way) and certain that life consisted of a few simple signals and decisions; that death took root at the moment of birth and man's only recourse thereafter was to water and tend it; that propagation was a fiction; consequently, society was a fiction too: that fathers and teachers, by virtue of being fathers and teachers, were guilty of a grievous sin. Therefore, his own father's death, when he was eight, had been a happy incident, something to be proud of.

Prudery is a form of selfishness, a means of self-protection made necessary by the strength of one's own desires.

The measure of a woman's power is the degree of suffering with which she can punish her lover.

Most writers are perfectly normal in the head and just carry on like wild men; I behave normally but I'm sick inside.

the fact of not being understood by others had been my sole source of pride since my early youth, and I had not the slightest impulse to express myself in such a way that I might be understood. When I did try to clarify my thoughts and actions, I did so with no consideration whatsoever. I do not know whether or not this was because I wanted to understand myself. Such a motive is in accord with a person's real character and comes automatically to form a bridge between himself and others

Was I ignorant, then, when I was seventeen? I think not. I knew everything. A quarter-century's experience of life since then has added nothing to what I knew. The one difference is that at seventeen I had no 'realism'.