They were shy before her, transferring the power of her poems to her personality. She herself said: “Everyone considers me courageous. I do not know a person more timid than me. I’m afraid of everything … «On the day of memory of the brilliant poet and paradoxical thinker, we picked up a few of her statements that will help to better understand this woman.
Ti o muna, aibikita fun awọn imọran awọn eniyan miiran, ikasi - O ṣe iru iwunilori bẹ lori awọn ti o wa ni ayika rẹ. A ti gba awọn agbasọ ọrọ lati awọn lẹta rẹ, awọn iwe akọọlẹ ati awọn ifọrọwanilẹnuwo…
Nipa Ifẹ
Fun isokan pipe ti awọn ẹmi, isọdọkan ti ẹmi ni a nilo, nitori kini ẽmi bikoṣe ariwo ti ọkàn? Nitorina, ki eniyan le ni oye ara wọn, o jẹ dandan ki wọn rin tabi dubulẹ ni ẹgbẹ.
***
Lati nifẹ ni lati rii eniyan bi Ọlọrun ti pinnu rẹ lati jẹ. and the parents did not. Not to love — to see a person as his parents made him. Fall out of love — to see instead of him: a table, a chair.
***
Ti awọn ti o wa lọwọlọwọ ko ba sọ “Mo nifẹ”, lẹhinna nitori ibẹru, ni akọkọ, lati di ara wọn, ati keji, lati ṣafihan: lower your price. Out of pure selfishness. Those — we — did not say «I love» out of mystical fear, naming it, to kill love, and also out of deep confidence that there is something higher than love, out of fear this higher — to reduce, saying «I love» — not to give. That is why we are so little loved.
***
…Nko nilo ife, mo nilo oye. For me, this is love. And what you call love (sacrifice, fidelity, jealousy), take care for others, for the other — I do not need this. I can only love a person who on a spring day would prefer a birch to me. This is my formula.
Nipa awọn Motherland
Iya-ilu kii ṣe apejọ agbegbe, ṣugbọn ailagbara ti iranti ati ẹjẹ. Kii ṣe lati wa ni Russia, lati gbagbe Russia — nikan awọn ti o ronu Russia ni ita ti ara wọn le bẹru. Ninu ẹniti o wa ninu, yoo padanu rẹ nikan pẹlu igbesi aye.
Nipa ọpẹ
I am never grateful to people for deeds — only for essences! Akara ti a fun mi le jẹ ijamba, ala nipa mi nigbagbogbo jẹ nkan kan.
***
Mo gba bi mo ti fun: afọju, bi alainaani si ọwọ ti olufunni bi ti ara rẹ, olugba.
***
Ọkunrin naa fun mi ni akara.Kini akọkọ? Fun patapata. Fi funni laisi ọpẹ. Ọpẹ: ẹbun ti ara rẹ fun rere, iyẹn: ifẹ ti a san. Mo bu ọla fun awọn eniyan pupọ lati ṣe ibinu wọn pẹlu ifẹ isanwo.
***
Lati ṣe idanimọ orisun kan ti awọn ẹru pẹlu awọn ẹru (ounjẹ pẹlu ẹran, aburo kan pẹlu gaari, alejo kan pẹlu imọran) jẹ ami ti idagbasoke pipe ti ẹmi ati ironu. A being that has gone no further than the five senses. A dog that loves to be petted is superior to a cat that loves to be stroked, and a cat that loves to be stroked is superior to a child that loves to be fed. It’s all about degrees. So, from the simplest love for sugar — to love for the caress of love at the sight — to love without seeing (at a distance), — to love, despite (dislike), from small love for — to great love outside (me) — from love receiving (by the will of another!) to love that takes (even against his will, without his knowledge, against his will!) — to love in itself. The older we are, the more we want: in infancy — only sugar, in youth — only love, in old age — only (!) Essence (you are outside of me).
***
Lati mu jẹ itiju, rara, fifunni jẹ itiju. Olumu, niwon o gba, o han ni ko; olùfúnni, níwọ̀n bí ó ti ń fúnni, ní kedere. Ati pe ijakadi yii jẹ pẹlu rara… Yoo jẹ pataki lati fun ni awọn ẽkun rẹ, bi awọn alagbe ṣe beere.
***
Mo ti le nikan ẹwà awọn ọwọ ti yoo fun awọn ti o kẹhin nibi: Emi ko le dupe lọwọ awọn ọlọrọ.
Nipa akoko naa
… Ko si ẹnikan ti o ni ominira lati yan awọn ololufẹ wọn: Emi yoo dun, jẹ ki a sọ, lati nifẹ ọjọ-ori mi ju ti iṣaaju lọ, ṣugbọn emi ko le. Nko le, ati pe emi ko ni lati. Ko si ẹnikan ti o jẹ ọranyan lati nifẹ, ṣugbọn gbogbo eniyan ti ko nifẹ o di dandan lati mọ ohun ti ko nifẹ; - kilode ti o ko nifẹ - meji.
***
… Akoko mi le korira mi, Mo wa funrarami, nitori emi - Kini, Mo le halẹ, Emi yoo sọ diẹ sii (nitori pe o ṣẹlẹ!), Mo le rii nkan ti ẹlomiran ti ọjọ-ori elomiran wuni diẹ sii ju ti ara mi lọ. - ati ki o ko nipa gbigba agbara, ṣugbọn nipa itẹwọgba ti awọn ibatan - omo iya le dun ju ti ara re lo, ti o ti lo sodo baba re, iyen si orundun, sugbon mo wa lori omo mi. - ọmọ ti awọn orundun - ijakule, Emi ko le bi miiran, bi Emi yoo fẹ. Apaniyan. Emi ko le nifẹ ọjọ-ori mi diẹ sii ju ti iṣaaju lọ, ṣugbọn Emi tun ko le ṣẹda ọjọ-ori miiran ju ti ara mi lọ: wọn ko ṣẹda ohun ti a ṣẹda ati ṣẹda siwaju nikan. O ti wa ni ko fun a yan awọn ọmọ rẹ: data ki o si fi fun.
Eyin ife
I don’t want — arbitrariness, I can’t — necessity. «What my right leg will want…», «What my left leg can do» — that’s not there.
***
“Emi ko le” jẹ mimọ diẹ sii ju “Emi ko fẹ.” «I can not» - it’s all overdone «I don’t want», all corrected attempts to want — this is the final result.
***
My «I can’t» is the least of all infirmity. Moreover, it is my main power. This means that there is something in me that, despite all my desires (violence against myself!) still does not want, contrary to my wanting will directed against me, does not want for all of me, which means that there is (beyond my will!) — «in me», «mine», «me», — there is me.
***
Emi ko fẹ lati sin ni Red Army. Emi ko le sin ninu Red Army… Kini diẹ ṣe pataki: ko ni anfani lati ṣe ipaniyan, tabi ko fẹ lati ṣe ipaniyan? In not being able is our whole nature, in not wanting is our conscious will. If you value the will out of all essence, it is stronger, of course: I don’t want to. If you appreciate the whole essence — of course: I can not.
Nipa (mis) oye
Emi ko ni ife pẹlu ara mi, Mo wa ni ife pẹlu yi ise: gbigbọ. Bí èkejì bá sì jẹ́ kí n fetí sí ara mi, gẹ́gẹ́ bí èmi fúnra mi ti ń fifún (gẹ́gẹ́ bí a ti fi fún mi gẹ́gẹ́ bí mo ti fi ara mi fún), èmi yóò tún fetí sí èkejì. Bi fun awọn miiran, ohun kan ṣoṣo ni o ku fun mi: lati gboju.
***
— Know yourself!
Mo mọ. Ati pe iyẹn ko jẹ ki o rọrun fun mi lati mọ ekeji. Ni ilodi si, ni kete ti Mo bẹrẹ lati ṣe idajọ eniyan funrararẹ, aiyede lẹhin ti aiyede wa jade.
Nipa iya
Ife ati abiyamọ fẹrẹ jẹ iyasọtọ. Iya otito ni igboya.
***
Ọmọkunrin, ti a bi bi iya rẹ, ko ṣe afarawe, ṣugbọn o tẹsiwaju lẹẹkansi. that is, with all the signs of another sex, another generation, another childhood, another heritage (for I did not inherit for myself!) — and with all the invariance of blood. … They do not love kinship, kinship does not know about their love, being in kinship with someone is more than loving, it means being one and the same. Question: «Do you love your son very much?» always seemed wild to me. What is the point of giving birth to him in order to love him like anyone else? Mother does not love, she is he. … The mother always gives this freedom to her son: to love another. But no matter how far the son has moved from his mother, he cannot leave, since she walks in him next to him, and even from his mother he cannot step, since she carries his future in herself.