Cg Love Quotes

The most terrifying thing is to accept oneself completely.

The acceptance of oneself is the essence of the whole moral problem and the epitome of a whole outlook on life. That I feed the hungry, that I forgive an insult, that I love my enemy in the name of Christ -- all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least among them all, the poorest of all the beggars, the most impudent of all the offenders, the very enemy himself -- that these are within me, and that I myself stand in need of the alms of my own kindness -- that I myself am the enemy who must be loved -- what then? As a rule, the Christian's attitude is then reversed; there is no longer any question of love or long-suffering; we say to the brother within us "Raca," and condemn and rage against ourselves. We hide it from the world; we refuse to admit ever having met this least among the lowly in ourselves.

Everyone is in love with his own ideas

If you go to thinking take your heart with you. If you go to love, take your head with you. Love is empty without thinking, thinking hollow without love.

Every individual needs revolution, inner division, overthrow of the existing order, and renewal, but not by forcing them upon his neighbors under the hypocritical cloak of Christian love or the sense of social responsibility or any of the other beautiful euphemisms for unconscious urges to personal power.

I must learn to love you.

He's so empty. They tried to stitch him back together, but too much already fell out. Stars and buttons and caramel truffles.

It is under all circumstances an advantage to be in full possession of one's personality, otherwise the repressed elements will only crop up as a hindrance elsewhere, not just at some unimportant point, but at the very spot where we are most sensitive. If people can be educated to see the shadow-side of their nature clearly, it may be hoped that they will also learn to understand and love their fellow men better. A little less hypocrisy and a little more self-knowledge can only have good results in respect for our neighbor; for we are all too prone to transfer to our fellows the injustice and violence we inflict upon our own natures.

(In fact, passion that goes beyond the natural measure of love ultimately aims at the mystery of becoming whole, and this is why one feels, when he has fallen passionately in love, that becoming one with the other person is the only worthwhile goal of one's life.)

I should give myself completely into your hands—but who are you? I do not trust you. Not once to trust, is that my love for you, my joy in you? Do I not trust every valiant man, and not you, my soul? Your hand lies heavy on me, but I will, I will. Have I not sought to love men and trust them, and should I not do this with you?

No, he likes her because there is sunshine in her eyes and she knows the secrets to smiling.

But what if I should discover that the least among them all, the poorest of all beggars, the most impudent of all offenders, yea the very fiend himself - that these are within me, and that I myself stand in need of my own kindness, that I myself am the enemy who must be loved - what then? Then, as a rule, the whole truth of Christianity is reversed: there is no more talk of love and long-suffering; we say to the brother within us, "Raca," and condemn and rage against ourselves. We hide him from the world; we deny ever having met this least among the lowly in ourselves, and had it been God himself who drew near to us in this despicable form, we should have denied him a thousand times before a single cock had crowed.

The erotic instinct is something questionable, and will always be so whatever a future set of laws may have to say on the matter. It belongs, on the one hand, to the original animal nature of man, which will exist as long as man has an animal body. On the other hand, it is connected with the highest forms of the spirit. But it blooms only when the spirit and instinct are in true harmony. If one or the other aspect is missing, then an injury occurs, or at least there is a one-sided lack of balance which easily slips into the pathological. Too much of the animal disfigures the civilized human being, too much culture makes a sick animal.

Bass bands, flags, banners, parades, and monster demonstrations are no different in principle from ecclesiastical processions, cannonades, and fireworks to scare off demons. Only, the suggestive parade of State power engenders a collective feeling of security which, unlike religious demonstrations, give the individual no protection against his inner demonism. Hence he will cling all the more to the power of the State, i.e., to the mass, thus delivering himself up to it psychically as well as morally and putting the finishing touch to his social depotentiation. The State, like the Church, demands enthusiasm, self-sacrifice, and love, and if religion requires or presupposes the “fear of God,” then the dictator State takes good care to provide the necessary terror.

The meeting of two personalities is like the contact of two chemical substances: if there is any reaction, both are transformed.  - C.G. Jung

If you fulfill the pattern that is peculiar to yourself, you have loved yourself, you have accumulated and have abundance; you bestow virtue then because you have luster.

The name Mithras is related to Modern Persian mihr, meaning ‘love’ and ‘sun.

Sammy.' He gasps for breath. 'I ran all the - way - over here - to rescue you -' He sucks in a ragged lungful of air. 'And you're just kissing - in the sunset? You little jerk.

We had forgotten that God is terrible...Christ taught; God is love. But you should know that love is also terrible.

I must learn the dregs of my thought, my dreams, are the speech of my soul. I must carry them in my heart, and go back and forth over them in my mind, like the words of the person dearest to me. Dreams are the guiding words of the soul. Why should I henceforth not love my dreams and not make their riddling images into objects of my daily consideration? You think that the dream is foolish and ungainly. What is beautiful? What is ungainly? What is clever? What is foolish? The spirit of this time is your measure, but the spirit of the depths surpasses it at both ends.

Being a part, man cannot grasp the whole. He is at its mercy. He may assent to it, or rebel against it; but he is always caught up by it and enclosed within it. He is dependent upon it and is sustained by it. Love is his light and his darkness, whose end he cannot see. “Love ceases not”—whether he speaks with the “tongues of angels,” or with scientific exactitude traces the life of the cell down to its uttermost source.

But what will he do when he sees only too clearly why his patient is ill; when he sees that it arises from having no love, only sexuality; no faith, because he is afraid to grope in the dark; no hope, because he is disillusioned by the world and by life; and no understanding, because he has failed to read the meaning of his own existence.

Before the coast guard sent the FBI a decrypt, the coast guard clerks typed “SIS Dupe” at the bottom of the sheet, beneath the line that said “CG Translation” and “CG Decryption.” These once-secret files, located in the National Archives and finally declassified in 2000, prove that the coast guard, not the FBI, solved these Nazi radio circuits.

Human thought cannot conceive any system or final truth that could give the patient what he needs in order to live: that is, faith, hope, love and insight.

How totally different did the world appear to medieval man! For him the earth was eternally fixed and at rest in the centre of the universe…Men were all children of God under the loving care of the Most High, who prepared them for eternal blessedness; and all knew exactly what they should do and how they should conduct themselves in order to rise from a corruptible world to an incorruptible and joyous existence. Such a life no longer seems real to us, even in our dreams.

Those Naskapi who pay attention to their dreams and who try to find their meaning and test their truth can enter into a deeper connection with the Great Man. He favors such people and sends them more and better dreams. Thus the major obligation of an individual Naskapi is to follow the instructions given by his dreams, and then to give permanent form to their contents in art. Lies, and dishonesty drive the Great Man away from one's inner realm, whereas generosity and love of one's neighbors and of animals attract him and give him life. Dreams give the Naskapi complete ability to find his way in life, not only in the inner world but also in the outer world of nature. They help him to foretell the weather and give him invaluable guidance in his hunting, upon which his life depends. I mention these very primitive people because they are uncontaminated by our civilized ideas and still have natural insight into the essence of what Jung calls the Self.

All these aspects of the anima have the same tendency that we have observed in the shadow: That is, they can be projected so that they appear to the man to be the qualities of some particular woman. It is the presence of the anima that causes a man to fall suddenly in love when he sees a woman for the first time and knows at once that this is “she.” In this situation, the man feels as if he has known this woman intimately for all time; he falls for her so helplessly that it looks to outsiders like complete madness. Women who are of “fairy-like” character especially attract such anima projections, because men can attribute almost anything to a creature who is so fascinatingly vague, and can thus proceed to weave fantasies around her.

Then the One, that was hidden in the shell, Was born through the force of fiery torment. From it there arose in the beginning love,170 Which is the germ and the seed of knowledge. The wise found the root of being in not-being By investigating the impulses of the human heart.

Being wounded by one’s own arrow signifies, therefore, a state of introversion. What this means we already know: the libido sinks “into its own depths” (a favourite image of Nietzsche’s), and discovers in the darkness a substitute for the upper world it has abandoned—the world of memories (“Amidst a hundred memories”), the strongest and most influential of which are the earliest ones. It is the world of the child, the paradisal state of early infancy, from which we are driven out by the relentless law of time. In this subterranean kingdom slumber sweet feelings of home and the hopes of all that is to be. As Heinrich says of his miraculous work in Gerhart Hauptmann’s The Sunken Bell: It sings a song, long lost and long forgotten, A song of home, a childlike song of love, Born in the waters of some fairy well, Known to all mortals, and yet heard of none.54

The world is empty only to him who does not know how to direct his libido towards things and people, and to render them alive and beautiful. What compels us to create a substitute from within ourselves is not an external lack, but our own inability to include anything outside ourselves in our love.

He wants to go the way of the hero, the ideal figure that floats before him, and to share his fate. Yet love still holds him back in the light of day. The libido still has an object which makes life worth living. If this object were abandoned, then the libido would sink down to the subterranean mother for rebirth:

We can say that just because John loved God and did his best to love his fellows also, this “gnosis,” this knowledge of God, struck him. Like Job, he saw the fierce and terrible side of Yahweh. For this reason he felt his gospel of love to be one-sided, and he supplemented it with the gospel of fear: God can be loved but must be feared.

Quite forgetting the dying Beast’s ugliness, Beauty ministers to him. He tells her that he was unable to live without her, and that he will die happy now that she has returned. But Beauty realizes that she cannot live without Beast, that she has fallen in love with him. She tells him so, and promises to be his wife if only he will not die.

But, as Sir Herbert Read remarks in his Concise History of Modern Art, metaphysical anxiety is no longer only Germanic and northern; it now characterizes the whole of the modern world. Read quotes Klee, who wrote in his Diary at the beginning of 1915: “The more horrifying this world becomes (as it is in these days) the more art becomes abstract; while a world at peace produces realistic art.” To Franz Marc, abstraction offered a refuge from the evil and ugliness in this world. “Very early in life I felt that man was ugly. The animals seemed to be more lovely and pure, yet even among them I discovered so much that was revolting and hideous that my painting became more and more schematic and abstract.

This distinctly suggests a renunciation, an envy of one’s own youth, of that time of “effortlessness” which one would so gladly cling on to. But the final stanza portends disaster: a gazing towards the other land, the distant coast of sunrise or sunset. Love no longer holds the poet fast, the bonds with the world are broken, and loudly he calls for help to the mother:

One should keep before one’s eyes the strange fact that the God of goodness is so unforgiving that he can only be appeased by a human sacrifice! This is an insufferable incongruity which modern man can no longer swallow, for he must be blind if he does not see the glaring light it throws on the divine character, giving the lie to all talk about love and the Summum Bonum.

What one is as one who becomes, no one knows. But on the heights, imagination is at its strongest. For we imagine that we know what we are as developing beings, and even more so, the less we want to know what we are as beings. Because of that we do not love the condition of our being brought low; although or rather precisely because only there do we attain clear knowledge of ourselves.

But people who are not above the general level of consciousness have not yet discovered that it is just as pre- sumptuous and fantastic to assume that matter produces mind, that apes give rise to human beings, that from the harmonious interplay of the drives of hunger, love, and power Kant’s Critique of Pure Reason should have emerged, and that all this could not possibly be other than it is.

How perilously fraught with meaning this Eastern relativity of good and evil is, can be seen from the Indian aphoristic question: “Who takes longer to reach perfection, the man who loves God, or the man who hates him?” And the answer is: “He who loves God takes seven reincarnations to reach perfection, and he who hates God takes only three, for he who hates God will think of him more than he who loves him,

The auto-erotism of artists resembles that of illegitimate or neglected children who from their tenderest years must protect themselves from the destructive influence of people who have no love to give them—who develop bad qualities for that very purpose and later maintain an invincible egocentrism by remaining all their lives infantile and helpless or by actively offending against the moral code or the law.

The back barn door opened, and in walked a vision in a billowing green dress. As she led in her mare, Mr. McBride’s voice faded away as Tom’s total attention turned to the girl. About twenty-one or two, Tom guessed. Not too tall, nor short. Beautiful heart-shaped face decorated with rosy cheeks and light freckles. Long auburn hair tied back in a ponytail. Perfectly set green eyes. Full-bosomed and hourglass shaped. Breathtaking.

Whether the shadow becomes our friend or enemy depends largely upon ourselves. As the dreams of the unexplored house and the French desperado both show, the shadow is not necessarily always an opponent. In fact, he is exactly like any human being with whom one has to get along, sometimes by giving in, sometimes by resisting, sometimes by giving love—whatever the situation requires. The shadow becomes hostile only when he is ignored or misunderstood

We cannot save everyone, can we?’ I said to her as we continued walking on our way. I turned my head back only to find the spot the beggar had occupied empty. ‘Not everyone,’ she said. She took my hand once more in hers, kissed the back of it, and finished one of the sincerest axioms I had heard in sometime. ‘We must save,’ she said, ‘only the ones we can while we can.’ Leila Bakr, in A TIME TO LOVE IN TEHRAN, and speaking to her love, John Lockwood

In 1902, he became engaged to Emma Rauschenbach, whom he married and with whom he had five children. Up till this point, Jung had kept a diary. In one of the last entries, dated May 1902, he wrote: “I am no longer alone with myself, and I can only artificially recall the scary and beautiful feeling of solitude. This is the shadow side of the fortune of love.” 17 For Jung, his marriage marked a move away from the solitude to which he had been accustomed.

Although man can forget in the long- (perhaps too long) guarded feelings of youth, in the dreamy state of stubbornly held remembrances, that the wheel rolls onward, nevertheless mercilessly does the gray hair, the relaxation of the skin and the wrinkles in the face tell us, that whether or not we expose the body to the destroying powers of the whole struggle of life, the poison of the stealthily creeping serpent of time consumes our bodies, which, alas! we so dearly love.

If play expires in itself without creating anything durable and vital, it is only play, but in the other case it is called creative work. Out of a playful movement of elements whose interrelations are not immediately apparent, patterns arise which an observant and critical intellect can only evaluate afterwards. The creation of something new is not accomplished by the intellect, but by the play instinct acting from inner necessity. The creative mind plays with the object it loves.

Why do these hypocritical preachers speak of love, divine and human love, and use the same gospel to justify . the right to wage war and commit murderous injustice? Above all, what do they teach others when they themselves stand up to their necks in the black mud of deception and self-deceit? Have they cleaned their own house, have they recognized and driven out their own devil? Because they do none of this, they preach love to be able to run away from themselves, and to do to others what they should do to themselves.

The head from Ostia (cf. frontispiece), supposed by Cumont to be that of Mithras Tauroctonos,69 certainly wears an expression which we know all too well from our patients as one of sentimental resignation. It is a fact worth noting that the spiritual transformation that took place in the first centuries of Christianity was accompanied by an extraordinary release of feeling, which expressed itself not only in the lofty form of charity and love of God, but in sentimentality and infantilism. The lamb allegories of early Christian art fall in this category.

I am therefore of the opinion that, in general, psychic energy or libido creates the God-image by making use of archetypal patterns, and that man in consequence worships the psychic force active within him as something divine. (Pl. va.) We thus arrive at the objectionable conclusion that, from the psychological point of view, the God-image is a real but subjective phenomenon. As Seneca says: “God is near you, he is with you, he is within you,” or, as in the First Epistle of John, “He who does not love does not know God; for God is love,” and “If we love one another, God abides in us.”13

The quality of the desire is important because it endows its object with the moral and aesthetic qualities of goodness and beauty, and thus influences our relations with our fellow men and the world in a decisive way. Nature is beautiful because I love it, and good is everything that my feeling regards as good. Values are chiefly created by the quality of one’s subjective reactions. This is not to deny the existence of “objective” values altogether; only, their validity depends upon the consensus of opinion. In the erotic sphere, it is abundantly evident how little the object counts, and how much the subjective reaction.

This, one suspects, may have been the reason which moved John to assimilate the newborn man-child to the figure of the avenger, thereby blurring his mythological character as the lovely and lovable divine youth whom we know so well in the figures of Tammuz, Adonis, and Balder. The enchanting springlike beauty of this divine youth is one of those pagan values which we miss so sorely in Christianity, and particularly in the sombre world of the apocalypse—the indescribable morning glory of a day in spring, which after the deathly stillness of winter causes the earth to put forth and blossom, gladdens the heart of man and makes him believe in a kind and loving God.

Is the doctor equal to this task? To begin with, he will probably hand over his patient to the clergyman or the philosopher, or abandon him to that perplexity which is the special note of our day. As a doctor he is not required to have a finished outlook on life, and his professional conscience does not demand it of him. But what will he do when he sees only too clearly why his patient is ill; when he sees that it arises from his having no love, but only sexuality; no faith, because he is afraid to grope in the dark; no hope, because he is disillusioned by the world and by life; and no understanding, because he has failed to read the meaning of his own existence?

In order to characterize these two “impulses” more closely, Nietzsche compares the peculiar psychological states they give rise to with those of dreaming and intoxication. The Apollinian impulse produces the state comparable to dreaming, the Dionysian the state comparable to intoxication. By “dreaming” Nietzsche means, as he himself says, essentially an “inward vision,” the “lovely semblance of dream-worlds.”4 Apollo “rules over the beautiful illusion of the inner world of fantasy,” he is “the god of all shape-shifting powers.”5 He signifies measure, number, limitation, and subjugation of everything wild and untamed. “One might even describe Apollo himself as the glorious divine image of the principium individuationis.”6

The anima is a personification of all feminine psychological tendencies in a man’s psyche, such as vague feelings and moods, prophetic hunches, receptiveness to the irrational, capacity for personal love, feeling for nature, and—last but not least—his relation to the unconscious. It is no mere chance that in olden times priestesses (like the Greek Sibyl) were used to fathom the divine will and to make connection with the gods. A particularly good example of how the anima is experienced as an inner figure in a man’s psyche is found in the medicine men and prophets (shamans) among the Eskimo and other arctic tribes. Some of these even wear women’s clothes or have breasts depicted on their garments, in order to manifest their inner feminine side—the side that enables them to connect with the “ghost land” (i.e., what we call the unconscious).

The relationship between doctor and patient, especially when a transference on the part of the patient occurs, or a more or less unconscious identification of doctor and patient, can lead to parapsychological phenomena. I have frequently run into this. One such case which was particularly impressive was that of a patient whom I had pulled out of a psychogenic depression. He went back home and married; but I did not care for his wife. The first time I saw her, I had an uneasy feeling. Her husband was grateful to me, and I observed that I was a thorn in her side because of my influence over him. It frequently happens that women who do not really love their husbands are jealous and destroy their friendships. They want the husband to belong entirely to them because they themselves do not belong to him. The kernel of all jealousy is lack of love.

Giving laws, bettering, making things easier, has all become wrong and evil. May each one seek out his own way. The way leads to mutual love in community. Men will come to see and feel the similarity and commonality of their ways. Laws and teachings held in common compel people to solitude, so that they may escape the pressure of undesirable contact, but solitude makes people hostile and venomous. Therefore give people dignity and let each of them stand apart, so that each may find his own fellowship and love it. Power stands against power, contempt against contempt, love against love. Give humanity dignity, and trust that life will find the better way. The one eye of the Godhead is blind, the one ear of the Godhead is deaf, the order of its being is crossed by chaos. So be patient with the crippledness of the world and do not overvalue its consummate beauty.

Between the religion of a people and its actual mode of life there is always a compensatory relation, otherwise religion would have no practical significance at all. Beginning with the highly moral religion of the Persians and the notorious dubiousness, even in antiquity, of Persian habits of life, right down to our own “Christian” era, when the religion of love assisted at the greatest blood-bath in the world’s history—wherever we turn this rule holds true. We may therefore infer from the symbol of the Delphic reconciliation an especially violent split in the Greek character. This would also explain the longing for deliverance which gave the mysteries their immense significance for the social life of Greece, and which was completely overlooked by the early admirers of the Greek world. They were content with naïvely attributing to the Greeks everything they themselves lacked.

That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ, all these are undoubtedly great virtues. What I do unto the least o’ my brethren, that I do unto Christ. But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yeah, the very fiend himself, that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved. What then? Then, as a rule, the whole truth of Christianity is reversed: there is then no more talk of love and long-suffering; we say to the brother within us “Raca,” and condemn and rage against ourselves. We hide him from the world, we deny ever having met this least among the lowly in ourselves, and had it been God himself who drew near to us in this despicable form, we should have denied him a thousand times before a single cock had crowed.

What do I love when I love my God? Not the beauty of any bodily thing, not the graciousness of the times, nor the splendour of the light that rejoices the eye, nor the sweet melodies of richly varied songs; not the fragrance of flowers and sweet-smelling ointments and spices, not manna and honey, nor the fair limbs whose embraces are pleasant to the flesh. None of these do I love when I love my God; and yet I love a kind of light, and a kind of melody, and a kind of fragrance, and a kind of savour, and a kind of embracement when I love my God, who is the light and the melody and the fragrance and the savour and the embracement of my inner man; where that light shines into my soul which no space can contain, that melody sounds which no time takes away, that fragrance smells which no wind scatters, that savour tastes which no gluttony diminishes, and that embracement is enjoyed which no satiety can put apart. That is what I love when I love my God.65

Every view which interprets the symbolic expression as an analogous or abbreviated expression of a known thing is semiotic. A view which interprets the symbolic expression as the best possible formulation of a relatively unknown thing, which for that reason cannot be more clearly or characteristically represented, is symbolic. A view which interprets the symbolic expression as an intentional paraphrase or transmogrification of a known thing is allegoric. The interpretation of the cross as a symbol of divine love is semiotic, because “divine love” describes the fact to be expressed better and more aptly than a cross, which can have many other meanings. On the other hand, an interpretation of the cross is symbolic when it puts the cross beyond all conceivable explanations, regarding it as expressing an as yet unknown and incomprehensible fact of a mystical or transcendent, i.e., psychological, nature, which simply finds itself most appropriately represented in the cross.

Yoga introverts the relations to the object. Deprived of energic value, they sink into the unconscious, where, as we have shown, they enter into new relations with other unconscious contents, and then reassociate themselves with the object in new form after the completion of the tapas exercise. The transformation of the relation to the object has given the object a new face. It is as though newly created; hence the cosmogonic myth is an apt symbol for the outcome of the tapas exercise. The trend of Indian religious practice being almost exclusively introverted, the new adaptation to the object has of course little significance; but it still persists in the form of an unconsciously projected, doctrinal cosmogonic myth, though without leading to any practical innovations. In this respect the Indian religious attitude is the diametrical opposite of the Christian, since the Christian principle of love is extraverted and positively demands an object. The Indian principle makes for riches of knowledge, the Christian for fulness of works.

Accordingly, love would seem to be no trifling thing: it is God himself.46 But, on the other hand, “love” is an extreme example of anthropomorphism and, together with hunger, the immemorial psychic driving-force of humanity. It is, psychologically considered, a function of relationship on the one hand and a feeling-toned psychic condition on the other, which, as we have seen, practically coincides with the God-image. There can be no doubt that love has an instinctual determinant; it is an activity peculiar to mankind, and, if the language of religion defines God as “love,” there is always the great danger of confusing the love which works in man with the workings of God. This is an obvious instance of the above-mentioned fact that the archetype is inextricably interwoven with the individual psyche, so that the greatest care is needed to differentiate the collective type, at least conceptually, from the personal psyche. In practice, however, this differentiation is not without danger if human “love” is thought of as the prerequisite for the divine presence (I John 4: 12).

Monoïmos … thinks that there is some such Man as Oceanus, of whom the poet speaks somewhat as follows: Oceanus, the origin of gods and of men.134 Putting this into other words, he says that the Man is All, the source of the universe, unbegotten, incorruptible, everlasting; and that there is a Son of the aforesaid Man, who is begotten and capable of suffering, and whose birth is outside time, neither willed nor predetermined … This Man is a single Monad, uncompounded [and] indivisible, [yet] compounded [and] divisible; loving and at peace with all things [yet] warring with all things and at war with itself in all things; unlike and like [itself], as it were a musical harmony containing all things … showing forth all things and giving birth to all things. It is its own mother, its own father, the two immortal names. The emblem of the perfect Man, says Monoïmos, is the jot or tittle.135 This one tittle is the uncompounded, simple, unmixed Monad, having its composition from nothing whatsoever, yet composed of many forms, of many parts. That single, indivisible jot is the many-faced, thousand-eyed and thousand-named, the jot of the iota. This is the emblem of that perfect and indivisible Man. … The Son of the Man is the one iota, the one jot flowing from on high, full and filling all things, containing in himself everything that is in the Man, the Father of the Son of Man.136

yet who today knows this? Who knows the way to the eternally fruitful climbs of the soul? You seek the way through mere appearances, you study books and give ears to all kinds of opinion; what good is all that?! There is only one way, and that is your way; you seek the path. I warn you away from my own, it can be the wrong way for you, may each go his own way. I will be no savior, no law giver, no master teacher unto you. You are no longer little children one should not turn people into sheep, but rather sheep into people. Giving laws, bettering, making things easier, has all become wrong and evil. May each one seek out his own way; the way leads to mutual love in community. Men will come to see and feel the similarity and commonality of their ways. Laws and teachings held in common compel people to solitude, so that they may escape the pressure of undesirable contact, but solitude makes people hostile and venomous. Therefore, give people dignity and let each of them stand apart, so that each may find his own fellowship and love it. Power stands against power, contempt against contempt, love against love. Give humanity dignity and trust that life will find the better way. The one eye of the godhead is blind, the one ear of the godhead is deaf, the order of its being is crossed by chaos, so be patient with the crimplenes of the world and do not over value its consummate beauty.

yet who today knows this? Who knows the way to the eternally fruitful climbs of the soul? You seek the way through mere appearances, you study books and give ears to all kinds of opinion; what good is all that?! There is only one way, and that is your way; you seek the path. I warn you away from my own, it can be the wrong way for you, may each go his own way. I will be no savior, no law giver, no master teacher unto you. You are no longer little children, one should not turn people into sheep, but rather sheep into people. Giving laws, bettering, making things easier, has all become wrong and evil. May each one seek out his own way; the way leads to mutual love in community. Men will come to see and feel the similarity and commonality of their ways. Laws and teachings held in common compel people to solitude, so that they may escape the pressure of undesirable contact, but solitude makes people hostile and venomous. Therefore, give people dignity and let each of them stand apart, so that each may find his own fellowship and love it. Power stands against power, contempt against contempt, love against love. Give humanity dignity and trust that life will find the better way. The one eye of the godhead is blind, the one ear of the godhead is deaf, the order of its being is crossed by chaos, so be patient with the crippledness of the world and do not over value its consummate beauty.

A principle always has the dignity of independence. But if this dignity is taken from it, it is debased and then assumes a bad form. We know that psychic activity and qualities that are deprived of development through repression degenerate and thus become bad habits. Either an open or secret vice takes the place of a well-formed activity and gives rise to a disunity of the personality with itself, signifying a moral suffering or a real sickness. Only one way remains open to whoever wants to free himself from this suffering: he must accept the repressed part of his soul, he must love his inferiority, even his vices, so that what is degenerate can resume development. ... Only disobedience against the ruling principle leads out of this condition of undeveloped persistence. The story of paradise repeats itself, and hence the serpent winds its way up the tree because Adam should be led into temptation. Every development leads through the undeveloped, but capable of development. In its undeveloped condition it is almost worthless, while development represents a highest value that is unquestionable. One must give up this value or at least apparently give it up to be able to attend to the undeveloped. But this stands in the sharpest contrast to the developed, which perhaps represents our best and highest achievement. The acceptance of the undeveloped is therefore like a sin, like a false step, a degeneration, a descent to a deeper level; in actual fact, however, it is a greater deed than remaining in an ordered condition at the expense of the other side of our being, which is thus at the mercy of decay.

Cassius’s irritability is explained by the fact that he identifies with his mother and therefore behaves exactly like a woman, as his speech demonstrates to perfection.33 His womanish yearning for love and his despairing self-abasement under the proud masculine will of Brutus fully justify the latter’s remark that Cassius is “yoked with a lamb,” in other words, has something feckless in his character, which is inherited from his mother. This can be taken as proof of an infantile disposition, which is as always characterized by a predominance of the parental imago, in this case that of the mother. An individual is infantile because he has freed himself insufficiently, or not at all, from his childish environment and his adaptation to his parents, with the result that he has a false reaction to the world: on the one hand he reacts as a child towards his parents, always demanding love and immediate emotional rewards, while on the other hand he is so identified with his parents through his close ties with them that he behaves like his father or his mother. He is incapable of living his own life and finding the character that belongs to him. Therefore Brutus correctly surmises that “the mother chides” in Cassius, not he himself. The psychologically valuable fact to be elicited here is that Cassius is infantile and identified with the mother. His hysterical behaviour is due to the circumstance that he is still, in part, a “lamb,” an innocent and harmless child. So far as his emotional life is concerned, he has not yet caught up with himself, as is often the case with people who are apparently so masterful towards life and their fellows, but who have remained infantile in regard to the demands of feeling.

Meister Eckhart’s theology knows a “Godhead” of which no qualities, except unity and being,26 can be predicated;27 it “is becoming,” it is not yet Lord of itself, and it represents an absolute coincidence of opposites: “But its simple nature is of forms formless; of becoming becomingless; of beings beingless; of things thingless,” etc.28 Union of opposites is equivalent to unconsciousness, so far as human logic goes, for consciousness presupposes a differentiation into subject and object and a relation between them. Where there is no “other,” or it does not yet exist, all possibility of consciousness ceases. Only the Father, the God “welling” out of the Godhead, “notices himself,” becomes “beknown to himself,” and “confronts himself as a Person.” So, from the Father, comes the Son, as the Father’s thought of his own being. In his original unity “he knows nothing” except the “suprareal” One which he is. As the Godhead is essentially unconscious,29 so too is the man who lives in God. In his sermon on “The Poor in Spirit” (Matt. 5 : 3), the Meister says: “The man who has this poverty has everything he was when he lived not in any wise, neither in himself, nor in truth, nor in God. He is so quit and empty of all knowing that no knowledge of God is alive in him; for while he stood in the eternal nature of God, there lived in him not another: what lived there was himself. And so we say this man is as empty of his own knowledge as he was when he was not anything; he lets God work what he will, and he stands empty as when he came from God.”30 Therefore he should love God in the following way: “Love him as he is: a not-God, a not-spirit, a not-person, a not-image; as a sheer, pure, clear One, which he is, sundered from all secondness; and in this One let us sink eternally, from nothing to nothing. So help us God. Amen.”31

According to this view the present state of our warring capacities would not be a state of culture, but only a stage on the way. Opinions will, of course, be divided about this, for by culture one man will understand a state of collective culture, while another will regard this state merely as civilization8 and will expect of culture the sterner demands of individual development. Schiller is, however, mistaken when he allies himself exclusively with the second standpoint and contrasts our collective culture unfavourably with that of the individual Greek, since he overlooks the defectiveness of the civilization of that time, which makes the unlimited validity of that culture very questionable. Hence no culture is ever really complete, for it always swings towards one side or the other. Sometimes the cultural ideal is extraverted, and the chief value then lies with the object and man’s relation to it: sometimes it is introverted, and the chief value lies with subject and his relation to the idea. In the former case, culture takes on a collective character, in the latter an individual one. It is therefore easy to understand how under the influence of Christianity, whose principle is Christian love (and by counter-association, also its counterpart, the violation of individuality), a collective culture came about in which the individual is liable to be swallowed up because individual values are depreciated on principle. Hence there arose in the age of the German classicists that extraordinary yearning for the ancient world which for them was a symbol of individual culture, and on that account was for the most part very much overvalued and often grossly idealized. Not a few attempts were even made to imitate or recapture the spirit of Greece, attempts which nowadays appear to us somewhat silly, but must none the less be appreciated as forerunners of an individual culture.

… A destitute joins me and wants admittance into my soul, and I am thus not destitute enough. Where was my destitution when I did not live it? I was a player at life, one who thought earnestly about life and lived it easily. The destitute was far away and forgotten. Life had become difficult and murkier. Winter kept on going, and the destitute stood in snow and froze. I join myself with him, since I need him. He makes living light and easy. He leads to the depths, to the ground where I can see the heights. Without the depths , I do not have the heights. I may be on the heights, but precisely because of that I do not become aware of the heights. I therefore need the bottommost for my renewal. If I am always on the heights, I wear them out and the best becomes atrocious to me. But because I do not want to have it, my best becomes a horror to me. Because of that I myself become a horror, a horror to myself and to others, and a bad spirit of torment. Be respectful and know that your best has become a horror, with that you save yourself and others from useless torment. A man who can no longer climb down from his heights is sick, and he brings himself and others to torment. If you have reached your depths, then you see your height light up brightly over you, worthy of desire and far-off, as if unreachable, since secretly you would prefer not to reach it since it seems unattainable to you. For you also love to praise your heights when you are low and to tell yourself that you would have only left them with pain, and that you did not live so long as you missed them. It is a good thing that you have almost become the other nature that makes you speak this way. But at bottom you know that it is not quite true. At your low point you are no longer distinct from your fellow beings. You are not ashamed and do not regret it, since insofar as you live the life of your fellow beings and descend to their lowliness you also climb into the holy stream of common life, where you are no longer an individual on a high mountain, but a fish among fish, a frog among frogs. Your heights are your own mountain, which belongs to you and you alone. There you are individual and live your very own life. If you live your own life, you do not live the common life, which is always continuing and never-ending, the life of history and the inalienable and ever-present burdens and products of the human race. There you live the endlessness of being, but not becoming. Becoming belongs to the heights and is full of torment. How can you become if you never are? Therefore you need your bottommost, since there you are. But therefore you also need your heights, since there you become. If you live the common life at your lowest reaches, then you become aware of your self. If you are on your heights, then you are your best, and you become aware only of your best, but not that which you are in the general life as a being. What one is as one who becomes, no one knows. But on the heights, imagination is as its strongest. For we imagine that we know what we are as developing beings, and even more so, the less we want to know what we are as beings. Because of that we do not love the condition of our being brought low, although or rather precisely because only there do we attain clear knowledge of ourselves. Everything is riddlesome to one who is becoming, but not to one who is. He who suffers from riddles should take thought of his lowest condition; we solve those from which we suffer, but not those which please us. To be that which you are is the bath of rebirth. In the depths, being is not an unconditional persistence but an endlessly slow growth. You think you are standing still like swamp water, but slowly you flow into the sea that covers the earth’s greatest deeps, and is so vast that firm land seems only an island imbedded in the womb of the immeasurable sea.

Life is a bitch especially when your c.g. card reaches your home.

The goal is not to be famous. The goal is to write. And to love doing it every day.

Before the New Kingdom, the bestowal of “divine love” occurred by a “superior” deity upon a human, a subordination that extended down the chain of authority, passed from gods to royals, from royals to non-royal officials, from officials to their wives and relatives, etc.[538] In this regard, Doxey further relates: [Egyptologist] W.K. Simpson has studied the concept of divine love, asserting that prior to the New Kingdom, love was always bestowed by a superior upon a subordinate. Simpson’s view is certainly correct with regard to the love of gods. During the Middle Kingdom, humans always receive divine love; they are never described as “loving” a god.[539] On some occasions, such as when the king was “beloved by the people,” such love or mri could apparently be “reciprocated between superiors and subordinates” as well.[540] The clarification of the Middle and New Kingdoms indicates that this custom changed during the New Kingdom, with the use of the mry epithet becoming increasingly popular even as applied to deities. It is evident that, especially after the Hellenization of the Ptolemaic and Greco-Roman periods, various Egyptian deities became the objects of “divine love” and were themselves invoked as “beloved” or Mery. In reality, this ability to bestow mry upon even the “chief of all gods” is demonstrated as early as the New Kingdom in a hymn from the Papyrus Kairo CG 58038 (Boulaq 17), parts of which may date to the late Middle Kingdom,[541] such as the 18th Dynasty (1550-1292 BCE), and in which we find the combined god Amun-Re praised as “the good god beloved.”[542] Indeed, at P. Boulaq 17, 3.4, we find Amun-Re deemed Mry, as part of the epithet “Beloved of the Upper Egyptian and Lower Egyptian Crowns.”[543] Amun-Re is also called “beloved” in Budge’s rendering of the Book of the Dead created for the Egyptian princess and priestess Nesi-Khonsu (c. 1070-945 BCE).[544]

What beautiful prisons,’ the Colonel finally said, ‘what beautiful prisons we make for ourselves in these ruins.’ Colonel Vaziri, in A Time to Love in Tehran by C.G. Fewston

All I kept thinking was how nothing was eternal. How men and women live and die and that was it; that was all. Nothing remained. Would I one day become a cannibal of morals and men? I thought. There was a certain freedom, and also darkness, in not wanting to know." John Lockwood, in A Time to Love in Tehran by C.G. Fewston

It’s like tonight has been born,’ Ancilla whispered seductively to me as if in a dream, ‘born of a dust that enchants people into a false belief of sexual immortality.’ No one spoke like that anymore, perhaps only in the films, but that was what made her extraordinary, an exemplar to intellectual ravishment." Ancilla, in A Time to Love in Tehran by C.G. Fewston

What beautiful prisons,’ the Colonel finally said, ‘what beautiful prisons we make for ourselves in these ruins.

She had conquered at least forty-eight different clandestine radio circuits and three Enigma machines to get these plaintexts. The pages found their way to the navy and to the army. To FBI headquarters in Washington and bureaus around the world. To Britain. There was no mistaking their origin. Each sheet said “CG Decryption” at the bottom, in black ink. These pieces of paper saved lives. They almost certainly stopped coups.

The summer she was fourteen, she fell in love. And she killed two people.

More Quotes II 151/ … what we inherit is so vast it must come to us in installments received over time. 153/ Of course we may rage against our parents and siblings for a time. Either we have been given too little of what we wanted, too much of what we did not want, or not a fair portion compared to what someone else received. The most obvious symbol of this giving is money, but love, attention, encouragement, and so much more are also part of our inheritance. 180/ … no simple rule can govern whether we should enter into debt. 192/ CG Jung wrote of the play of fantasy that precedes any creative work. “Without this playing with fantasy no creative work has ever yet come to birth. The debt we owe to the play of imagination is incalculable.” 250/ Receiving this symbol [in the Wizard of Oz] is like a ritual that allows the to take the final step in their process of transformation, the step of knowing what they have become. 252/ The power of money to symbolize our life energy confuses us; we imagine that our self-worth and value depend on possessing money instead of using money as a tool to look more deeply within ourselves. … To circulate money, especially in service to our community, allows us to contact the natural wealth that we have within, energy that is augmented by giving to others. 253/ Dispelling illusions about money guides us towards the values that are most true for us. Each of us must find the nature of our own abundance. Each of us must decide how willing we are to share our money, our productivity, and our energy. So our relationship to money can deepen our understanding of our connection to other people and to our community.

Jeremy sounds reflective. 'Ah, How could I forget? All our friends thought we'd died' Jack looks like murder. 'I hate you Moxie.' She batters her eyelashes. 'Love you too, sweetcakes.

That was the millisecond I realized the power of forgiveness, that everyone deserved a second chance. Love and forgiveness.

Never forget that love above all things grounds us in life, brings what we need most,

We must save,’ Leila said, ‘only the ones we can while we can.

Fewston delivers an atmospheric and evocative thriller in which an American government secret agent must navigate fluid allegiances and murky principles in 1970s Tehran...A cerebral, fast-paced thriller." - Kirkus Reviews for A TIME TO LOVE IN TEHRAN

All I kept thinking was how nothing was eternal. How men and women live and die and that was it; that was all. Nothing remained. Would I one day become a cannibal of morals and men? I thought. There was a certain freedom, and also darkness, in not wanting to know." John Lockwood, in A Time to Love in Tehran

authors of more recent books have also praised the bureau for destroying the Nazi networks in South America. But the FBI didn’t intercept the messages. It didn’t monitor the Nazi circuits. It didn’t break the codes. It didn’t solve any Enigma machines. The coast guard did this stuff—the little codebreaking team that Elizebeth created from nothing. During the Second World War, an American woman figured out how to sweep the globe of undercover Nazis. The proof was on paper: four thousand typed decryptions of clandestine Nazi messages that her team shared with the global intelligence community. She had conquered at least forty-eight different clandestine radio circuits and three Enigma machines to get these plaintexts. The pages found their way to the navy and to the army. To FBI headquarters in Washington and bureaus around the world. To Britain. There was no mistaking their origin. Each sheet said “CG Decryption” at the bottom, in black ink.

Beck holds the iPod like it’s his entire life and he wonders why his stupid feet don’t run after her and say something simple, something nice, like: Thanks, August, these songs saved my life.