David Rosen Quotes

The most important things in life happen when you’re just hanging out.

The Way is to straighten oneself and await the direction of destiny.

—Ya sé lo que está pensando, jefe: el primer sospechoso es el cónyuge, pero no nos sirve, porque David Rosen tiene una buena coartada. —¿Cuál? —Se murió de un paro cardíaco en 1988.

Carefully she spread open the skirt of the dress and found the place where Ellen’s necklace lay hidden in the pocket. The little Star of David still gleamed gold. “Papa?” she said, returning to the balcony, where her father was standing with the others, watching the rejoicing crowd, She opened her hand and showed him the necklace. “Can you fix this? I have kept it all this long time. It was Ellen’s.” Her father took it from her and examined the broken clasp. “Yes,” he said. “I can fix it. When the Rosens come home, you can give it back to Ellen.” “Until then,” Annemarie told him, “I will wear it myself.

Do not force things.... Can you afford to be careless? So then, flow with whatever may happen and let your mind be free; stay centered by accepting whatever you are doing. This is the ultimate. How else can you carry out your task? It is best to leave everything to work naturally, though this is not easy.21

Knowing unconsciously is best; presuming to know what you don’t know is sick.”34

Success is as dangerous as failure,

This was a side effect of partying that my friends and I called “The Fear.” Mild paranoia was just a touch of The Fear, hardly worth bothering with; a full dose really came the morning after, a bottomless pit of regret and shame fueled by drugs, alcohol, lack of sleep, and the insidious feeling that you had somehow just fucked up monumentally. I had learned to live with The Fear, but we were not very good roommates and I believed he was using my toothbrush.

Jung states: Only gradually did I discover what the mandala really is: “Formation; Transformation, Eternal Mind’s eternal recreation.” 64 And that is the Self, the wholeness of the personality, which if all goes well is harmonious.65

Tao is very often the Way that each individual has to follow if [one person] wishes to accord with the great cosmic principles that govern life instead of putting up a futile resistance to them at the cost of needless stress and frustration.52

To suggest, as Shine does, that my father was in some way mean-spirited is totally unfair. Holding back David’s career was not in the least my father’s aim. He was extremely proud of his son and nurtured his talent in every way. He was David’s strongest advocate. But allowing any boy who had just turned fourteen to live by himself so far away without proper provisions being made for him would have been irresponsible, to say the least. In David’s case, it would have been particularly inappropriate. He had never been abroad before; he was completely hopeless in practical matters; and he needed to be looked after, cooked for, and cared for. He was also by that time behaving rather erratically, although of course we did not know then that these may have been the first signs of a serious mental illness. My father’s attitude was proved correct: when David did go to London of his own volition four years later, he fell ill and ended up receiving psychiatric care. In any case there simply wasn’t enough money available to finance the trip to America. Contrary to what is related in Shine, where my father and Mr. Rosen decide that David should have a bar mitzvah as a method of raising money for this trip, David had already had his bar mitzvah almost a year earlier, when he turned thirteen, the usual age for this ceremony. His bar mitzvah had nothing to do with “digging for gold,” as Mr. Rosen puts it in Shine, in one of several offensive references in the film to Jews or Judaism. My father may not have been an Orthodox Jew himself, but he still had a strong desire to hold onto the basic tenets of Jewish tradition and to pass them on to his children.

As it turned out, Mary Jo White and other attorneys for the Sacklers and Purdue had been quietly negotiating with the Trump administration for months. Inside the DOJ, the line prosecutors who had assembled both the civil and the criminal cases started to experience tremendous pressure from the political leadership to wrap up their investigations of Purdue and the Sacklers prior to the 2020 presidential election in November. A decision had been made at high levels of the Trump administration that this matter would be resolved quickly and with a soft touch. Some of the career attorneys at Justice were deeply unhappy with this move, so much so that they wrote confidential memos registering their objections, to preserve a record of what they believed to be a miscarriage of justice. One morning two weeks before the election, Jeffrey Rosen, the deputy attorney general for the Trump administration, convened a press conference in which he announced a “global resolution” of the federal investigations into Purdue and the Sacklers. The company was pleading guilty to conspiracy to defraud the United States and to violate the Food, Drug, and Cosmetic Act, as well as to two counts of conspiracy to violate the federal Anti-kickback Statute, Rosen announced. No executives would face individual charges. In fact, no individual executives were mentioned at all: it was as if the corporation had acted autonomously, like a driverless car. (In depositions related to Purdue’s bankruptcy which were held after the DOJ settlement, two former CEOs, John Stewart and Mark Timney, both declined to answer questions, invoking their Fifth Amendment right not to incriminate themselves.) Rosen touted the total value of the federal penalties against Purdue as “more than $8 billion.” And, in keeping with what had by now become a standard pattern, the press obligingly repeated that number in the headlines. Of course, anyone who was paying attention knew that the total value of Purdue’s cash and assets was only around $1 billion, and nobody was suggesting that the Sacklers would be on the hook to pay Purdue’s fines. So the $8 billion figure was misleading, much as the $10–$12 billion estimate of the value of the Sacklers’ settlement proposal had been misleading—an artificial number without any real practical meaning, designed chiefly to be reproduced in headlines. As for the Sacklers, Rosen announced that they had agreed to pay $225 million to resolve a separate civil charge that they had violated the False Claims Act. According to the investigation, Richard, David, Jonathan, Kathe, and Mortimer had “knowingly caused the submission of false and fraudulent claims to federal health care benefit programs” for opioids that “were prescribed for uses that were unsafe, ineffective, and medically unnecessary.” But there would be no criminal charges. In fact, according to a deposition of David Sackler, the Department of Justice concluded its investigation without so much as interviewing any member of the family. The authorities were so deferential toward the Sacklers that nobody had even bothered to question them.

Therapeutic Metaphors, by David Gordon,

Chuang Tzu had an apt view on such quiet receptivity: “There is happiness in stillness.... If you are open to everything you see and hear, and allow this to act through you, even gods and spirits will come to you.”6

The supreme good is like water, which nourishes all things without trying to.... Thus it is like the Tao.”8

was as if a wall of mist were at my back, and behind that wall there was not yet an “I.” But at this moment I came upon myself.Previously I had existed, too, but everything had merely happened to me. Now I happened to myself. Now I knew: I am myself now, now I exist. Previously, I had been willed to do this and that; now I willed.20

A path is formed by walking on it.... When there is a separation, there is coming together. When there is a coming together, there is dissolution. All things may become one, whatever their state of being. Only he who has transcended sees this oneness. He has no use for differences and dwells in the constant. To be constant is to be useful. To be useful is to realize one’s true nature. Realization of one’s true nature is happiness.22

The ego, or ordinary mind, is what develops after we are born. In part, it comes from inside but mostly from the outside—through our interactions with our parents, significant others, and our environment. We introject parts of them, which becomes a false self that gets enmeshed with our true self.

In the empty darkness, we will see the light if we just endure.

These talks with the “Other” [No. 2 personality] were my profoundest experiences: on the one hand a bloody struggle, on the other supreme ecstasy.

The true men of old were not afraid When they stood alone in their views. They had no mind to fight Tao. They did not try, by their own contriving, To help Tao along. These are the ones we call true men. Minds free, thoughts gone All that came out of them Came quiet, like the four seasons. 24

As Chuang Tzu says: Too much pleasure? Yang has too much influence. Too much suffering? Yin has too much influence.28

Allmovements are accomplished in six stages, and the seventh brings return.... Seven is the number of young light. and it arises whensix, the number of the great darkness, is increased by one. THE I CHING1

Without beginning, without end, Without past, without future. A halo of light surrounds the world of law. We forget one another, quiet and pure, altogether powerful and empty. The emptiness is irradiated by the light of the heart and of heaven. The water of the sea is smooth and mirrors The moon in its surface. The clouds disappear in blue space; the mountains shine clear. Consciousness reverts to contemplation; The moon-disk rests alone.31

He goes his way Without relying on others And does not pride himself On walking alone.70

[The] Tao [Self] Is simplicity, stillness, Indifference, purity. Here the highest knowledge Is unbounded.71

To know, and only at a glance, that a teenage girl would become his wife would have to be close to 100 percent anima projection!

Jung sums up his discovery: During those years, between 1918—1920, I began to understand that the goal of psychic development is the Self. There is no linear evolution; there is only a circumambulation of the Self. Uniform development exists, at most, only at the beginning; later, everything points toward the center. This insight gave me stability, and gradually my inner peace returned. I knew that in finding the mandala as an expression of the Self I had attained what was for me the ultimate. Perhaps someone else knows more, but not I.67

Lao Tzu, likewise a model, gives us the basic truth: Let the Tao be present in your life and you will become genuine. Whoever is planted in the Tao will not be rooted up.122   These three [things] are your greatest treasures: simplicity, patience, [and] compassion. 123   Cultivated in the person, integrity is true.124

I concur with Adolph Guggenbühl-Craig’s thesis in Marriage: Dead or Alive4that a marriage, like a person, individuates (grows and develops) and actualizes itself.

Rosen, D. (1996) Transforming Depression: Healing the Soul Through Creativity. New York: Penguin/Arkana.

Each separate being in the universe returns to the common source. Returning to the source is serenity.48 The Tao is dark and unfathomable, How can it make her radiant? Because she lets it.49   If you want to become whole, let yourself be partial. If you want to become straight, let yourself be crooked. If you want to become full, let yourself be empty. If you want to be reborn, let yourself die. If you want to be given everything, give everything up.50 Know the male, Yet keep to the female.51   When creation begins, only then are there names.52   Whosoever does not perish in death lives.53

Just stay at the center of the circle and let all things take their course.”68

Jung is quick to point out that the only [such death and rebirth] “initiation process” that is still alive and practiced today in the West is the analysis of the unconscious as used by doctors for therapeutic purposes.78

To kill the heart does not mean to let it dry and wither away, but it means that it has become undivided and gathered into one.

The origin of the great Way (the Tao) [is] the heavenly heart.... If you can be absolutely quiet then the heavenly heart will spontaneously manifest itself.124

Lao Tzu’s wisdom: If you stay in the center and embrace death with your whole heart, you will endure forever.111   He holds nothing back from life; therefore he is ready for death, as a man is ready for sleep after a good day’s work.112   Seeing into darkness is clarity. Knowing how to yield is strength. Use your own light and return to the source of light. This is called practicing eternity. 113

Tao’s working of things is vague and obscure. Obscure! Oh vague! In it are images. Vague! Oh obscure! In it are things. Profound! Oh dark indeed! In it a seed. Its seed is [the] very truth. In it is trustworthiness. From the earliest Beginning until today Its name is not lacking By which to fathom the Beginning of all things. How do I know it is the Beginning of all things? Through it!   —Lao Tzu2

Kast, Verena. (1986) The Nature of Love. Wilmette, Illinois: Chiron.

Woodman, M. (1982) Addition to Perfection. Toronto: Inner City Books.

———. (1996) The Gifts of Suffering: Finding Insight, Compassion and Renewal. New York: Addison-Wesley.

Guggenbühl-Craig, A. (1977) Marriage: Dead or Alive. Dallas: Spring Publications.

Jung discerned that “the sole purpose of human existence is to kindle a light in the darkness of mere being.”100

Chuang Tzu’s, wise statement: When there is separation, there is coming together. When there is coming together, there is dissolution. All things may become one, whatever their state of being. Only he who has transcended sees this oneness. He has no use for differences and dwells in the constant. To be constant is to be useful ... To be useful is to realize one’s true nature. Realization of one’s true nature is happiness. When one reaches happiness, one is close to perfection. So one stops, yet does not know that one stops. This is Tao.108

He links Judeo-Christian symbolism with Taoism. Jung said: The Chinese symbol of the one [Being], Tao, consists of yang (fire, hot, dry, south side of the mountain, masculine, etc.) and yin (dark, moist, cool, north side of the mountain, feminine, etc.). It fully corresponds, therefore, to the Jewish symbol [the “star of David,” ✡, which consists of Δ =fire and V =water. The hexad is a totality symbol: 4 as the natural division of the circle, 2 as the vertical axis (zenith and nadir)—a spatial conception of totality].... The Christian equivalent can be found in the Church’s doctrine of one unity of mother and son and in the androgyny of Christ.109

———. (1992) Wen-tzu: Understanding the Mysteries. Trans. T. Cleary. Boston: Shambhala.

Buber, M. (1990) The Way of Man.

... be simple and always take the next step. You needn’t see it in advance, but you can look back at it afterwards. There is no “how” of life, one just does it.... It seems, however, to be terribly difficult for you not to be complicated and to do what is simple and closest to hand.... So climb down from the mountain of your humility and follow your nose. That is your way. 1

Darkness within darkness. The gateway to all understanding.15

The Tao doesn’t take sides; it gives birth to both good and evil.

Of the energies of the universe, none is greater than harmony. Harmony means the regulation of yin and yang.”29

Alchemists sometimes say that Buddhism starts with fire while Taoism starts with water.”134

but both are necessary for a creative, whole life. “Fire is spirit, water is vitality. Alchemists sometimes say that Buddhism starts with fire while Taoism starts with water.”134

The Chinese represent crisis with two pictographs: danger and opportunity. The

today as then I am a solitary, because I know things and must hint at things which other people do not know, and usually do not even want to know.6

When the dark is at rest, the light begins to move.

active imagination,” which allowed him—and countless others—to express unconscious shadow material as a painted image or as various other creative products (sculpture, dance, poetry, music, etc.), so that it could be effectively dealt with psychologically.

Hard to know is the deity of Abraxas.... Abraxas [is] life, altogether indefinite, the mother of good and evil. Abraxas begetteth truth and lying, good and evil, light and darkness. [Abraxas] is the hermaphrodite of the earliest beginning. It is abundance that seeketh union with emptiness. It is holy begetting. It is love and love’s murder. It is the appearance and the shadow of man.

As Chuang Tzu put it: “In the deep dark the person alone sees light.”87

The Master leads by emptying people’s minds and filling their cores, by weakening their ambition and toughening their resolve. He helps people lose everything they know, everything they desire, and creates confusion in those who think that they know.

... When a person has found the method of making thoughts and energy harmonize with one another... spirit and energy are pure and clear; the heart is empty, human nature (lising) manifest, and the light of consciousness transforms itself into the light of human nature. If one continues to hold firmly the light of human nature, the Abysmal [water, K’an] and the Clinging (fire, Li) have intercourse spontaneously.

Chuang Tzu had long ago written words that now expressed Jung’s predicament: My dependence is like that of the snake on his skin. How can I tell why I do this, or why I do that?56

Thomas Merton once elo-quently stated, “To attain ... spiritual wisdom, one must first be liberated from servile dependence on the ‘wisdom of speech’ (1. Cor. 1:17).

recorded by Chuang Tzu, but said by Lin Hui: My bond with the child Was the bond of Tao.25

So the learning of complete people is to return their essential nature to non-being and float their minds in spaciousness.41

To use the mind for purposes of pride and aggrandizement is like a gusty wind or a violent storm; it cannot last long.23

It offers neither facts nor power, but for lovers of self-knowledge, of wisdom—if there be such—it seems to be the right book.... Let it go forth into the world for the benefit of those who can discern its meaning.

Detach from intellectual knowledge ... and return to clarity and calm,

The life of the spirit comes from the prior death of the mind. If people kill the mind, the original comes alive. Killing the mind does not mean quietism, it means undivided concentration.29

To let knowledge produce troubles, and then use knowledge to prepare against them, is like stirring water in hopes of making it clear.33

it seemed to me that the high mountains, the rivers, lakes, trees, flowers, and animals far better exemplified the essence of God than [people] with their ridiculous clothes, their meanness, vanity, mendacity, and abhorrent egotism—all qualities with which I was only too familiar from myself, that is, from personality No. 1, the schoolboy of 1890.

Naturally I compensated my inner insecurity by an outward show of security, or—to put it better—the defect compensated itself without the intervention of my will. That is, I found myself being guilty and at the same time wishing to be innocent.22

The sexuality of a man is more of the earth, the sexuality of a woman is more of the spirit. The spirituality of man is more heaven, it goeth to the greater. The spirituality of a woman is more of the earth, it goeth to the smaller.

Communion is depth. Singleness is height. Communion giveth warmth, singleness giveth us light.42

[The true self] rests in direct intuition. Therefore I said: “Better to abandon disputation and seek the true light.”60

Chuang Tzu knew that “in the deep dark the person alone sees light.”61

Jung summarized his work in typology and how it related to the Tao as follows: The book on types yielded the insight that every judgment made by an individual is conditioned by his [or her] personality type and that every point of view is necessarily relative. This raised the question of the unity which must compensate this diversity, and it led me directly to the Chinese concept of Tao.73

Every human being at core, he held, had a unique story and no man could discover his greatest meaning unless he lived and, as it were, grew his own story.5

And lastly Jung states (almost prophetically): A man who has not passed through the inferno of his passions has never overcome them.... Whenever we give up, leave behind. and forget too much, there is always the danger that the things we have neglected will return with added force.92

Furthermore, he admonishes us: “If you have nothing at all to create, then perhaps you create yourself.”111

The primal spirit loves stillness, and the conscious spirit loves movement.

To kill the heart does not mean to let it dry and wither away, but it means that it has become undivided and gathered

Thomas Merton characterized it: “One breaks through the limits of cultural structural religion ... [where one experiences] a kind of limitlessness.... lack of inhibition, ... psychic fullness of creativity, which mark the fully integrated maturity of the ‘enlightened self.’ ”116

What is ‘healthy’ for one dominant ego-image at a particular stage of life may be decidedly unhealthy for the nascent ego-image of the next stage of life.

one must experience and know.”33

To see the smallest means to be clear. To guard wisdom means to be strong. If one uses one’s light in order to return to this clarity one does not endanger one’s person. This is called the hull of eternity.64

Harken: I begin with nothingness. Nothingness is the same as fullness. In infinity full is no better than empty. Nothingness is both empty and full. This nothingness or fullness we name the PLEROMA. CREATURA is not in the pleroma, but in itself. What is changeable, however, is creatura. Therefore [it is] the one thing which is fixed and certain.... 36 The question ariseth: How did creatura originate? ... The pleroma hath all, distinctiveness and non-distinctiveness. Distinctiveness is creatura. If we do not distinguish, we get beyond our own nature, away from creatura. We fall into indistinctiveness, which is the other quality of the pleroma. We fall into the pleroma itself and cease to be creatures. We are given over to dissolution in the nothingness. This is the death of the creature. Therefore we die in such measure as we do not distinguish. Hence the natural stirring of the creature goeth towards distinctiveness, fighteth against primeval, perilous sameness. This is called the PRINCIPIUM INDIVIDUATIONIS. This principle is the essence of the creature. We must, therefore, distinguish the qualities of the pleroma. The qualities are PAIRS OF OPPOSITES, such as— The Effective and the Ineffective. Fullness and Emptiness. Living and Dead. Difference and Sameness. Light and Darkness. The Hot and the Cold. Force and Matter. Time and Space. Good and Evil. Beauty and Ugliness. The One and the Many. [Etc.] As we are pleroma itself, we also have all these qualities in us.... When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful, and, therefore, at the same time from the evil and ugly: And thus we fall not into the pleroma, namely into nothingness and dissolution.37 Therefore not after difference, as ye think it, must ye strive; but after YOUR OWN BEING. At bottom, therefore, there is only one striving, namely, the striving after your own being. 38

But one thing above all gave Bollingen its special quality: silence. Jung was a great one for silence, just as he could on occasion be a torrential talker. The two compensated each other. It was a vital necessity for him to sink himself in profound introversion; this was the fountainhead of helpful and vivifying powers. Creative ideas took shape in the inner and outer stillness.82

one understands nothing psychological unless one has experienced it oneself.

Chinese alchemy parallels European alchemy in postulating the change from watery lead (nigredo) to fiery heart (rubedo) and then to pure white (albedo) or gold (also known as the Philosopher’s Stone).22 Understandably, in ancient Greece, a “similar archetypal concept of a perfect being is that of Platonic man, round on all sides and uniting within himself the two sexes.”23

Labor and employment firm Fisher & Phillips LLP opened a Seattle office by poaching partner Davis Bae from labor and employment competitor Jackson Lewis PC. Mr. Bea, an immigration specialist, will lead the office, which also includes new partners Nick Beermann and Catharine Morisset and one other lawyer. Fisher & Phillips has 31 offices around the country. Sara Randazzo LAW Cadwalader Hires New Partner as It Looks to Represent Activist Investors By Liz Hoffman and David Benoit | 698 words One of America’s oldest corporate law firms is diving into the business of representing activist investors, betting that these agitators are going mainstream—and offer a lucrative business opportunity for advisers. Cadwalader, Wickersham & Taft LLP has hired a new partner, Richard Brand, whose biggest clients include William Ackman’s Pershing Square Capital Management LP, among other activist investors. Mr. Brand, 35 years old, advised Pershing Square on its campaign at Allergan Inc. last year and a board coup at Canadian Pacific Railway Ltd. in 2012. He has also defended companies against activists and has worked on mergers-and-acquisitions deals. His hiring, from Kirkland & Ellis LLP, is a notable step by a major law firm to commit to representing activists, and to do so while still aiming to retain corporate clients. Founded in 1792, Cadwalader for decades has catered to big companies and banks, but going forward will also seek out work from hedge funds including Pershing Square and Sachem Head Capital Management LP, a Pershing Square spinout and another client of Mr. Brand’s. To date, few major law firms or Wall Street banks have tried to represent both corporations and activist investors, who generally take positions in companies and push for changes to drive up share prices. Most big law firms instead cater exclusively to companies, worried that lining up with activists will offend or scare off executives or create conflicts that could jeopardize future assignments. Some are dabbling in both camps. Paul, Weiss, Rifkind, Wharton & Garrison LLP, for example, represented Trian Fund Management LP in its recent proxy fight at DuPont Co. and also is steering Time Warner Cable Inc.’s pending sale to Charter Communications Inc. Willkie Farr & Gallagher LLP and Gibson, Dunn & Crutcher LLP have done work for activist firm Third Point LLC. But most firms are more monogamous. Those on one end, most vocally Wachtell, Lipton, Rosen & Katz, defend management, while a small band including Schulte Roth & Zabel LLP and Olshan Frome Wolosky LLP primarily represent activists. In embracing activist work, Cadwalader thinks it can serve both groups better, said Christopher Cox, chairman of the firm’s corporate group. “Traditional M&A and activism are becoming increasingly intertwined,” Mr. Cox said in an interview. “To be able to bring that perspective to the boardroom is a huge advantage. And when a threat does emerge, who’s better to defend a company than someone who’s seen it from the other side?” Mr. Cox said Cadwalader has been thinking about branching out into activism since late last year. The firm is also working with an activist fund launched earlier this year by Cadwalader’s former head of M&A, Jim Woolery, that hopes to take a friendlier stance toward companies. Mr. Cox also said he believes activism can be lucrative, pooh-poohing another reason some big law firms eschew such assignments—namely, that they don’t pay as well as, say, a large merger deal. “There is real money in activism today,” said Robert Jackson, a former lawyer at Wachtell and the U.S. Treasury Department who now teaches at Columbia University and who also notes that advising activists can generate regulatory work. “Law firms are businesses, and taking the stance that you’ll never, ever, ever represent an activist is a financial luxury that only a few firms have.” To be sure, the handful of law firms that work for both sides say they do so

... out here in "the real world," every day was sort of like the one before. I guess that's why people freaked out about birthdays: Those at least put a stake in the ground, somehow ended one chapter and opened a next.

And that e-mail, Jesus, nothing brighter than sending a late-night drunken message, moron. It couldn’t be helped: The morning was going to be filled with feelings of longing and regret. Which is why if I was a real drinker, I would’ve gone right out for some kind of mimosa pick-me-up brunch.

I just didn’t want to spend the bulk of my waking hours on this planet yawning and sighing and waiting for five o’clock, all for the little bits of green paper that eventually blew out of my life