Genuinely Freedom Quotes

Dostoevski said once, "There is only one thing I dread: not to be worthy of my sufferings." These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of the their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

Visionary feminism is a wise and loving politics. It is rooted in the love of male and female being, refusing to privilege one over the other. The soul of feminist politics is the commitment to ending patriarchal domination of women and men, girls and boys. Love cannot exist in any relationship that is based on domination and coercion. Males cannot love themselves in patriarchal culture if their very self-definition relies on submission to patriarchal rules. When men embrace feminist thinking and practice, which emphasizes the value of mutual growth and self-actualization in all relationships, their emotional well-being will be enhanced. A genuine feminist politics always brings us from bondage to freedom, from lovelessness to loving.

No settlement with the majority is possible as no Hindu leader speaking with any authority shows any concern or genuine desire for it.

Which is worth more, a crowd of thousands, or your own genuine solitude? Freedom, or power over an entire nation? A little while alone in your room will prove more valuable than anything else that could ever be given you.

There was no need for a term like ‘magical thinking’ in the Golden Age of Man...there was only genuine everyday magic and mysticism. Children were not mocked or scolded in those days for singing to the rain or talking to the wind.

A genuine feminist politics always brings us from bondage to freedom, from lovelessness to loving... There can be no love without justice.

Genuine bravery for a writer.... It is about calmly speaking the truth when everyone else is silenced, when the truth cannot be expressed. It is about speaking out with a different voice, risking the wrath of the state and offending everyone, for the sake of the truth, and the writer’s conscience.

the lust for power is not rooted in strength but in weakness. It is the expression of the inability of the individual self to stand alone and live. It is the desperate attempt to gain secondary strength where genuine strength is lacking. The word power has a twofold meaning. One is the possession of power over somebody, the ability to dominate him; the other meaning is the possession of power to do something, to be able, to be potent. The latter meaning has nothing to do with domination; it expresses mastery in the sense of ability.

Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him-mentally and spiritually. He may retain his human dignity even in a concentration camp. Dostoevski said once, "There is only one thing that I dread: not to be worthy of my sufferings." These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom- which cannot be taken away- that makes life meaningful and purposeful.

There is no one force, no group, and no class that is the preserver of liberty. Liberty is preserved by those who are against the existing chief power. Oppositions which do not express genuine social forces are as trivial, in relation to entrenched power, as the old court jesters.

If we let everyone decide for themselves how they were best fit to benefit humanity, with no restrictions at all, how could they possibly end up with a distribution of labor more inefficient than the one we already have? This is a powerful argument for human freedom. Most of us like to talk about freedom in the abstract, even claim that it's the most important thing for anyone to fight or die for, but we don't think a lot about what being free or practicing freedom might actually mean. The main point of this book was not to propose concrete policy prescriptions, but to start us thinking about arguing about what a genuine free society might actually be like.

By changing the social order that oppresses women, the revolution creates the conditions for their genuine emancipation.

I experienced an unspooling sense of freedom—genuine antagonism is something I’ve rarely encountered, and it felt good to respond with honesty instead of obsequious scraping.

In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all.

Numerous are the academic chairs, but rare are wise and noble teachers. Numerous and large are the lecture halls, but far from numerous the young people who genuinely thirst for truth and justice. Numerous are the wares that nature produces by the dozen, but her choice products are few. We all know that, so why complain? Was it not always thus and will it not always thus remain? Certainly, and one must take what nature gives as one finds it. But there is also such a thing as a spirit of the times, an attitude of mind characteristic of a particular generation, which is passed on from individual to individual and gives its distinctive mark to a society. Each of us has to his little bit toward transforming this spirit of the times.

Some of us have a hard time believing that we are actually able to face our own pain. We have convinced ourselves that our pain is too deep, too frightening, something to avoid at all costs. Yet if we finally allow ourselves to feel the depth of that sadness and gently let it break our hearts, we may come to feel a great freedom, a genuine sense of release and peace, because we have finally stopped running away from ourselves and from the pain that lives within us.

I doubt that my sense of personal freedom is any stronger than anybody else's. I'm happy to respect authority when it's genuine authority, based on moral or intellectual or even technical superiority. I'm eager to follow a hero if we can find one. But I tend to resist or evade any kind of authority based merely on the power to coerce. Government, for example. The Army tried to train us to salute the uniform, not the man. Failed. I will salute the man, maybe, if I think he's worthy of it, but I don't salute uniforms anymore.

New York is perhaps the only place in America where you feel at the centre and not at the margins, in the provinces, so for that reason I prefer its horror to this privileged beauty, its enslavement to the freedoms which remain local and privileged and very particularized, and which do not represent a genuine antithesis.

Unpopular ideas can be silenced, and inconvenient facts kept dark, without the need for any official ban. Anyone who has lived long in a foreign country will know of instances of sensational items of news — things which on their own merits would get the big headlines-being kept right out of the British press, not because the Government intervened but because of a general tacit agreement that ‘it wouldn’t do’ to mention that particular fact. So far as the daily newspapers go, this is easy to understand. The British press is extremely centralised, and most of it is owned by wealthy men who have every motive to be dishonest on certain important topics. But the same kind of veiled censorship also operates in books and periodicals, as well as in plays, films and radio. At any given moment there is an orthodoxy, a body of ideas which it is assumed that all right-thinking people will accept without question. It is not exactly forbidden to say this, that or the other, but it is ‘not done’ to say it, just as in mid-Victorian times it was ‘not done’ to mention trousers in the presence of a lady. Anyone who challenges the prevailing orthodoxy finds himself silenced with surprising effectiveness. A genuinely unfashionable opinion is almost never given a fair hearing, either in the popular press or in the highbrow periodicals.

The government enforces a monopoly over the production and distribution of its alleged 'services' and brings violence to bear against would-be competitors. In so doing, it reveals the fraud at the heart of its impudent claims and gives sufficient proof that it is not a genuine protector, but a mere protection racket.

Whatever the one generation may learn from the other, that which is genuinely human no generation learns from the foregoing...Thus no generation has learned from another to love, no generation begins at any other point than at the beginning, no generation has a shorter task assigned to it than had the previous generation.

Genuine freedom is not based upon the negative psychology of release. Its roots are in positive acts of dedication to ends and values. Freedom presupposes the autonomous existence of values which men wish to be free to follow and measure up to.

No genuine change in society ever occurs without the mass public getting behind a cause. The good guys in government are counting on enough of us common people waking up and demanding more rights and greater freedoms.

9. Prisoners must genuinely repent of their errors. Anyone who does not acknowledge his sins and instead denies them or carries a deviant opinion of them will be shot immediately.

You and I are artists and creators constantly meeting and greeting each other. Embrace the taste for genuine connection.

We often mistakenly assume that because someone has genuine understanding in one particular area, this mastery necessarily extends to all other areas of life. That may or may not be true.

I have a recurring fantasy that one more article has been added to the Bill of Rights: the right to free access to imagination. I have come to believe that genuine democracy cannot exist without the freedom to imagine and the right to use imaginative works without any restrictions. To have a whole life, one must have the possibility of publicly shaping and expressing private worlds, dreams, thoughts and desires, of constantly having access to a dialogue between the public and private worlds. How else do we know that we have existed, felt, desired, hated, feared?

Radical Acceptance reverses our habit of living at war with experiences that are unfamiliar, frightening or intense. It is the necessary antidote to years of neglecting ourselves, years of judging and treating ourselves harshly, years of rejecting this moment’s experience. Radical Acceptance is the willingness to experience ourselves and our life as it is. A moment of Radical Acceptance is a moment of genuine freedom.

I believe that you can create genuine fulfillment, make money, have freedom and make a difference for others.

Every type of political power presupposes some particular form of human slavery, for the maintenance of which it is called into being. Just as outwardly, that is, in relation to other states the state has to create certain artificial antagonisms in order to justify its existence, so also internally the cleavage of society into castes, ranks and classes is an essential condition of its continuance. The development of the Bolshevist bureaucracy in Russia under the alleged dictatorship of the proletariat (which has never been anything but the dictatorship of a small clique over the proletariat and the whole Russian people) is merely a new instance of an old historical experience which has repeated itself countless times. This new ruling class, which to-day is rapidly growing into a new aristocracy, is set apart from the great masses of the Russian peasants and workers just as clearly as are the privileged castes and classes in other countries from the mass of the people. And this situation becomes still more unbearable when a despotic state denies to the lower classes the right to complain of existing conditions, so that any protest is made at the risk of their lives. But even a far greater degree of economic equality than that which exists in Russia would be no guarantee against political and social oppression. Economic equality alone is not social liberation. It is precisely this which all the schools of authoritarian Socialism have never understood. In the prison, in the cloister, or in the barracks one finds a fairly high degree of economic equality, as all the inmates are provided with the same dwelling, the same food, the same uniform, and the same tasks. The ancient Inca state in Peru and the Jesuit state in Paraguay had brought equal economic provision for every inhabitant to a fixed system, but in spite of this the vilest despotism prevailed there, and the human being was merely the automaton of a higher will on whose decisions he had not the slightest influence. It was not without reason that Proudhon saw in a "Socialism" without freedom the worst form of slavery. The urge for social justice can only develop properly and be effective when it grows out of man's sense of freedom and responsibility, and is based upon it. In other words, Socialism will be free or it will not be at all. In its recognition of this fact lies the genuine and profound justification of Anarchism.

From this perspective, we can say that genuine faith is simply confidence and trust in ourselves, in our own intelligence and understanding, which then extends to the path we’re traveling.

We all say we hate being misunderstood and how we desperately want to find people who understand us. But it is not lack of compatible people that keeps us lonely. There is no shortage of people on your journey. The real, secret obstacle that we have against finding authentic, genuine relationships with people is our subconscious fear of growth. If we stick around in the bin of broken toys playing the queen or the king, at least we get to feel some sense of accomplishment at being the most evolved person we know. To find our tribe means finding people we can learn from, people who are better at some things than we are, people who have something to teach. We say we want it, but how many of us fear being a beginner more than loneliness and much more than being in the wrong crowd? There is a strange comfort, a sense of safety, to suffering and loneliness. To be happy, to find our family, we must be willing to let that go.

The truth is that the greatest enemies to the doctrines of Jesus are those calling themselves the expositors of them, who have perverted them for the structure of a system of fancy absolutely incomprehensible, and without any foundation in his genuine words. And the day will come when the mystical generation of Jesus by the supreme being as his father in the womb of a virgin will be classed with the fable of the generation of Minerva in the brain of Jupiter, but we may hope that the dawn of reason and freedom of thought in these United States will do away with all this artificial scaffolding and restore to us the primitive and genuine doctrines of this, the most venerated reformer of human errors. -Thomas Jefferson to John Adams (April 11, 1823)

The constant talker will never, or a least rarely, grasp truth. Of course even he must experience some truths, otherwise he could not exist. He does notice certain facts, observe certain relations, draw conclusions and make plans. But he does not yet possess genuine truth, which comes into being only when the essence of an object, the significance of a relaton, and what is valid and eternal in this world reveal themselves. This requires the spacousness, freedom, and pure receptiveness of that inner “clean-swept room” whilch silence alone can create

It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

Religion” (a person’s own efforts to find their way to God through being “good” or following rituals) is a poor substitute for true spiritual power: the life of God breathed into a human being, bringing genuine transformation.

Convincing a woman that she can only be fulfilled in a straight relationship is a way of pushing her into a corner. She no longer believes in herself. When women give themselves permission to live alone, to experience single life as a life like any other, with its shortcomings as well as its rewards, rather than as a punishment, they (re)discover that they don’t actually need a man, or at least not just any man, in their lives. They relish their autonomy and freedom. And when they do find a partner, it isn’t because they need one, it’s because they’ve met a person they genuinely want to commit to, with the intention of creating a relationship based on mutual fulfilment. Not because being single is a terrifying idea and Monsieur needs someone to wash his socks and organise his diary.

Unpopular ideas can be silenced, and inconvenient facts kept dark, without the need for any official ban... Anyone who challenges the prevailing orthodoxy finds himself silenced with surprising effectiveness. A genuinely unfashionable opinion is almost never given a fair hearing, either in the popular press or in the highbrow periodicals.

Rarely in our life is money a place of genuine freedom, joy, or clarity, yet we routinely allow it to dictate the terms of our lives and often to be the single most important factor in the decisions we make about work, love, family, and friendship.

Another problem doubtlessly lies in the feudal, reactionary, and passive attitude of many men who by their behavior continue to hold things back. They have no intention of jeopardizing the total control they have over women, either at home or in society in general. In the battle to build a new society, which is a revolutionary battle, the conduct of these men places them on the side of reaction and counterrevolution. For the revolution cannot triumph without the genuine emancipation of women.

The difference between good and evil is a matter of profundity. Which is nearer you, self-love and its immorality or love and morals? Not conscious of desert the compeer of Heaven, and constant happiness in wisdom is the capacity of direction. From self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: the ridiculer to destruction of humility in repentance. This "self-love" that does not give but is glad to receive is the genuine opportunity for freedom from covetousness, from the militant amusement of Heaven. He who subordinates animal instincts to reason, quickly loses control.

We must each of us do our home work. 'My people are destroyed,' said Hosea, 'for lack of knowledge.' We must be wise as serpents; for as the Apostle Paul said, We wrestle against the rulers of darkness, against spiritual wickedness in high places. We are going through what J. Reuben Clark once termed the greatest propaganda campaign of all time. We cannot believe all we read, and what we can believe is not all of genuine value. We must sift. We must learn by study and prayer. Study the scriptures and study the mortals who have been most consistently accurate about the most important things. When your freedom is at stake, your information best be accurate.

In the new world order of the Wise Men of the West—the most powerful of the Genuine Globalists—the rights and freedoms of the individual would be based on positive law: that is, on laws passed by a majority of those who will be entitled to vote on the various levels of the new system of governmental administration and local organization. Ultimate rule, however, will be far removed from the ordinary individual.

Most Germans, so far as I could see, did not seem to mind that their personal freedom had been taken away, that so much of their splendid culture was being destroyed and replaced with a mindless barbarism, or that their life and work were being regimented to a degree never before experienced even by a people accustomed for generations to a great deal of regimentation … On the whole, people did not seem to feel that they were being cowed and held down by an unscrupulous tyranny. On the contrary, they appeared to support it with genuine enthusiasm

Once the primary bonds which gave security to the individual are severed, once the individual faces the world outside of himself as a completely separate entity, two courses re-open to him since he has to overcome the unbearable state of powerlessness and aloneness. By one course he can progress to “positive freedom”; he can relate himself spontaneously to the world in love and work, in the genuine expression of his emotional, sensuous and intellectual capacities; he can thus become one again with man, nature, and himself, without giving up the independence and integrity of his individual self. The other course open to him is to fall back, to give up his freedom, and to try to overcome his aloneness by eliminating the gap that has arisen between his individual self and the world. This second course never reunites him with the world in the way he was related to it before he merged as an “individual,” for the fact of his separateness cannot be reversed; it is an escape from an unbearable situation which would make life impossible if it were prolonged. This course of escape, therefore, is characterized by its compulsive character, like every escape from threatening panic; it is also characterized by the more or less complete surrender of individuality and the integrity of the self. Thus it is not a solution which leads to happiness and positive freedom; it is, in principle, a solution which is to be found in all neurotic phenomena. It assuages an unbearable anxiety and makes life possible by avoiding panic; yet it does not solve the underlying problem and is paid for by a kind of life that often consists only of automatic or compulsive activities.

There can be no doubt that the promise of greater freedom has become one of the most effective weapons of socialist propaganda and that the belief that socialism would bring freedom is genuine and sincere. But this would only heighten the tragedy if it should prove that what was promised to us as the Road to Freedom was in fact the High Road to Servitude. Unquestionably, the promise of more freedom was responsible for luring more and more liberals along the socialist road, for blinding them to the conflict which exists between the basic principles of socialism and liberalism, and for often enabling socialists to usurp the very name of the old party of freedom. Socialism was embraced by the greater part of the intelligentsia as the apparent heir of the liberal tradition: therefore it is not surprising that to them the idea of socialism's leading to the opposite of liberty should appear inconceivable.

More importantly, I didn’t know then that one day I would genuinely be free. That freedom came out of a thousand small steps of obedience, most of which I took during the waiting or limbo time. The more I learned to lean into Him on a daily basis and simply live out my faith in the everyday elements, the more I was prepared for the bigger steps when they arrived. Not only that, I was given the gift of living my life fully in the present, rather than being fixated and frustrated over some distant time or hope. In the crossroads called limbo, you do arrive at mile markers. You become more mature. More healed. Less surprised by or resistant to or unprepared for the good things God is giving you in the ordinary. Your challenge is to begin to embrace the waiting times as part of the overall journey. Limbo is a key part of the healing process! As you are faithful daily, He is working in you powerfully, and it all counts. Every single moment!

suffering was a genuine inner achievement. It is this spiritual freedom-which cannot be taken away-that makes life meaningful and purposeful.

Luther also said that one of our biggest problems was our own “good” works. They obscure our need for a Savior. “At the cross,” said Gerhard Forde, “God has stormed the last bastion of the self, the last presumption that you were really going to do something for him.” Genuine freedom awaits all who stop trusting in their own work and start trusting in Christ’s work.

Or, just ignore it, one day you’ll turn forty and you’ll slowly realize you don’t feel the eyes anymore, and the freedom is a relief, but you’ll also sort of miss it, and when a truck driver whistles at you while you’re crossing the road, you’ll think, Really? For me? It had seemed like a really genuine, friendly whistle too. It was a little humiliating just how much time she’d devoted to analyzing that whistle.

Which is worth more, a crowd of thousands, or your own genuine solitude? Freedom, or power over an entire nation? A little while alone in your room will prove more valuable than anything else that could ever be given you.

Nature’s ultimate goal is to foster the growth of the individual from absolute dependence to independence — or, more exactly, to the interdependence of mature adults living in community. Development is a process of moving from complete external regulation to self-regulation, as far as our genetic programming allows. Well-self-regulated people are the most capable of interacting fruitfully with others in a community and of nurturing children who will also grow into self-regulated adults. Anything that interferes with that natural agenda threatens the organism’s chances for long-term survival. Almost from the beginning of life we see a tension between the complementary needs for security and for autonomy. Development requires a gradual and ageappropriate shift from security needs toward the drive for autonomy, from attachment to individuation. Neither is ever completely lost, and neither is meant to predominate at the expense of the other. With an increased capacity for self-regulation in adulthood comes also a heightened need for autonomy — for the freedom to make genuine choices. Whatever undermines autonomy will be experienced as a source of stress. Stress is magnified whenever the power to respond effectively to the social or physical environment is lacking or when the tested animal or human being feels helpless, without meaningful choices — in other words, when autonomy is undermined. Autonomy, however, needs to be exercised in a way that does not disrupt the social relationships on which survival also depends, whether with emotional intimates or with important others—employers, fellow workers, social authority figures. The less the emotional capacity for self-regulation develops during infancy and childhood, the more the adult depends on relationships to maintain homeostasis. The greater the dependence, the greater the threat when those relationships are lost or become insecure. Thus, the vulnerability to subjective and physiological stress will be proportionate to the degree of emotional dependence. To minimize the stress from threatened relationships, a person may give up some part of his autonomy. However, this is not a formula for health, since the loss of autonomy is itself a cause of stress. The surrender of autonomy raises the stress level, even if on the surface it appears to be necessary for the sake of “security” in a relationship, and even if we subjectively feel relief when we gain “security” in this manner. If I chronically repress my emotional needs in order to make myself “acceptable” to other people, I increase my risks of having to pay the price in the form of illness. The other way of protecting oneself from the stress of threatened relationships is emotional shutdown. To feel safe, the vulnerable person withdraws from others and closes against intimacy. This coping style may avoid anxiety and block the subjective experience of stress but not the physiology of it. Emotional intimacy is a psychological and biological necessity. Those who build walls against intimacy are not self-regulated, just emotionally frozen. Their stress from having unmet needs will be high.

It can be said that they were worthy of the their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

Talk of backlash is just one of the many disguises. In these moments, the country reaches the edge of fundamental transformation and pulls back out of a fear that genuine democracy will mean white people will have to lose something—that they will have to give up their particular material and symbolic standing in the country. That fear, Baldwin understood, is at the heart of the moral psychology of the nation and of the white people who have it by the throat. That fear, not the demand for freedom, arrests significant change and organizes American life. We see it in the eyes of Trump supporters. One hears it in the reticence of the Democratic Party to challenge them directly.

lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

Through Buddhist awareness practices, we free ourselves from the suffering of trance by learning to recognize what is true in the present moment, and by embracing whatever we see with an open heart. This cultivation of mindfulness and compassion is what I call Radical Acceptance. Radical Acceptance reverses our habit of living at war with experiences that are unfamiliar, frightening or intense. It is the necessary antidote to years of neglecting ourselves, years of judging and treating ourselves harshly, years of rejecting this moment’s experience. Radical Acceptance is the willingness to experience ourselves and our life as it is. A moment of Radical Acceptance is a moment of genuine freedom.

any radical pedagogy must insist that everyone’s presence is acknowledged. That insistence cannot be simply stated. It has to be demonstrated through pedagogical practices. To begin, the professor must genuinely value everyone’s presence.

By one course he can progress to “positive freedom”; he can relate himself spontaneously to the world in love and work, in the genuine expression of his emotional, sensuous, and intellectual capacities; he can thus become one again with man, nature, and himself, without giving up the independence and integrity of his individual self. The other course open to him is to fall back, to give up his freedom, and to try to overcome his aloneness by eliminating the gap that has arisen between his individual self and the world.

Talk about the freedom of the Spirit, about the grace which sweeps us off our feet and heals and transforms our lives, has been taken over surreptitiously by a kind of low-grade romanticism, colluding with an anti-intellectual streak in our culture, generating the assumption that the more spiritual you are, the less you need to think. I cannot stress too strongly that this is a mistake. The more genuinely spiritual you are, according to Romans 12 and Philippians 1, the more clearly and accurately and carefully you will think.

There has been amazingly little opposition to most of the encroachments of ecclesiastical interests. One reason for this seems to be the widespread belief that religion is nowadays mild and tolerant and that persecutions are a thing of the past. This is a dangerous illusion. While many religious leaders are undoubtedly genuine friends of freedom and toleration and are furthermore confirmed believers in the separation of Church and State, there are unfortunately many others who would still persecute if they could and who do persecute when they can.

the mental reactions of the inmates of a concentration camp must seem more to us than the mere expression of certain physical and sociological conditions. Even though conditions such as lack of sleep, insufficient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him-mentally and spiritually. He may retain his human dignity even in a concentration camp. Dostoevski said once, "There is only one thing that I dread: not to be worthy of my sufferings." These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom-which cannot be taken away-that makes life meaningful and purposeful.

She had been concerned before about the lack of treatment for those who were genuinely mentally ill. But this course he had now prescribed went the other way. As one patient put it, most of the doctors that are employed in lunatic asylums do much more to aggravate the disease than they do to cure it.

The nihilist attitude manifests a certain truth. In this attitude one experiences the ambiguity of the human condition. But the mistake is that it defines man not as the positive existence of a lack, but as a lack at the heart of existence, whereas the truth is that existence is not a lack as such. And if freedom is experienced in this case in the form of rejection, it is not genuinely fulfilled. The nihilist is right in thinking that the world possesses no justification and that he himself is nothing. But he forgets that it is up to him to justify the world and to make himself exist validly. Instead of integrating death into life, he sees in it the only truth of the life, which appears to him as a disguised death. However, there is life, and the nihilist knows that he is alive. That’s where his failure lies. He rejects existence without managing to eliminate it. He denies any meaning to his transcendence, and yet he transcends himself. A man who delights in freedom can find an ally in the nihilist because they contest the serious world together, but he also sees in him an enemy insofar as the nihilist is a systematic rejection of the world and man, and if this rejection ends up in a positive desire destruction, it then establishes a tyranny which freedom must stand up against.

There is no universally valid idea from which man has not woven a rope to bind his own feet, and if possible, the feet of others as well, so that the free product of his creativity becomes a punitive power over him; no true, genuine relationship between people which they have not turned into mutual enslavement. Love, friendship, tribal loyalty, and finally even love of freedom have served as inexhaustible sources of moral oppression and servitude.... Humans are eternally on their knees before one or the other - the golden calf or duty imposed from outside.... It doesn't enter their heads that there is also something within them worthy of respect.

167 It’s one of those days when the monotony of everything oppresses me like being thrown into jail. The monotony of everything is merely the monotony of myself, however. Each face, even if seen just yesterday, is different today, because today isn’t yesterday. Each day is the day it is, and there was never another one like it in the world. Only our soul makes the identification – a genuinely felt but erroneous identification – by which everything becomes similar and simplified. The world is a set of distinct things with varied edges, but if we’re near-sighted, it’s a continual and indecipherable fog. I feel like fleeing. Like fleeing from what I know, fleeing from what’s mine, fleeing from what I love. I want to depart, not for impossible Indias or for the great islands south of everything, but for any place at all – village or wilderness – that isn’t this place. I want to stop seeing these unchanging faces, this routine, these days. I want to rest, far removed, from my inveterate feigning. I want to feel sleep come to me as life, not as rest. A cabin on the seashore or even a cave in a rocky mountainside could give me this, but my will, unfortunately, cannot. Slavery is the law of life, and it is the only law, for it must be observed: there is no revolt possible, no way to escape it. Some are born slaves, others become slaves, and still others are forced to accept slavery. Our faint-hearted love of freedom – which, if we had it, we would all reject, unable to get used to it – is proof of how ingrained our slavery is. I myself, having just said that I’d like a cabin or a cave where I could be free from the monotony of everything, which is the monotony of me – would I dare set out for this cabin or cave, knowing from experience that the monotony, since it stems from me, will always be with me? I myself, suffocating from where I am and because I am – where would I breathe easier, if the sickness is in my lungs rather than in the things that surround me? I myself, who long for pure sunlight and open country, for the ocean in plain view and the unbroken horizon – could I get used to my new bed, the food, not having to descend eight flights of stairs to the street, not entering the tobacco shop on the corner, not saying good-morning to the barber standing outside his shop? Everything that surrounds us becomes part of us, infiltrating our physical sensations and our feeling of life, and like spittle of the great Spider it subtly binds us to whatever is close, tucking us into a soft bed of slow death which is rocked by the wind. Everything is us, and we are everything, but what good is this, if everything is nothing? A ray of sunlight, a cloud whose shadow tells us it is passing, a breeze that rises, the silence that follows when it ceases, one or another face, a few voices, the incidental laughter of the girls who are talking, and then night with the meaningless, fractured hieroglyphs of the stars.

Beliefs are based on perspectives of power, albeit subconsciously. A person who feels enslaved will value freedom as its manifestations will yield power to that person. A person who has more power will value justice, as this can be used to earn him ascendence over those who have more power. A person with overflowing power will value the love of humanity as it is for him his body of control. Indeed, a person of power will be courteous, friendly, and may even genuinely love his enemies as they present means, obstacles, for him to test his strength. A lion will not be angered over a mouse. His relative power is too great. Defensiveness betrays weakness. (On Nietzsche)

After days of feasting, fast. After days of sleeping, stay awake one night. After these times of bitter storytelling, joking, and serious considerations, we should give ourselves two days between layers of baklava in the quiet seclusion where soul sweetens and thrives more than with language. I hear nothing in my ear but your voice. Heart has plundered mind of its eloquence. Love writes a transparent calligraphy, so on the empty page my soul can read and recollect. Which is worth more, a crowd of thousands, or your own genuine solitude? Freedom, or power over an entire nation? A little while alone in your room will prove more valuable than anything else that could ever be given you. Rumi, Two days of silence

Individualism has taken away the credibility of the Gospel in the western world because we think we can seek our private freedom - independently of others. But genuine evangelization must move forward on two rails. We must simultaneously evangelize individuals, calling them to freedom, and evangelize institutions, nations, and systems, calling them to conversion. If you do the first, you'll be called a saint ; if you do the second, you'll be called a communist or a revolutionary. And for this reason most of us remain safely on the first side. Few of us are ready for full freedom in Christ. We want the freedom of Christ only so long as they don't take our "swine" away from us and we can live comfortably "among the tombs

I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

My answer to all these questions is that Americans are not nearly so free as we think we are, or as we should be. To achieve the genuine freedom to which we are entitled as human beings, we cannot be satisfied with political democracy alone—especially at a time when democracy itself is under fierce attack. We need economic democracy every bit as much as we need political democracy.

Finally, and most important, I told those gathered in the church that Walter had taught me that mercy is just when it is rooted in hopefulness and freely given. Mercy is most empowering, liberating, and transformative when it is directed at the undeserving. The people who haven’t earned it, who haven’t even sought it, are the most meaningful recipients of our compassion. Walter genuinely forgave the people who unfairly accused him, the people who convicted him, and the people who judged him unworthy of mercy. And in the end, it was just mercy toward others that allowed him to recover a life worth celebrating, a life that rediscovered the love and freedom that all humans desire, a life that overcame death and condemnation until it was time to die on God’s schedule.

Communism as the positive transcendence of private property as human self-estrangement, and therefore as the real appropriation of the human essence by and for man; communism therefore as the complete return of man to himself as a social (i.e., human) being — a return accomplished consciously and embracing the entire wealth of previous development. This communism, as fully developed naturalism, equals humanism, and as fully developed humanism equals naturalism; it is the genuine resolution of the conflict between man and nature and between man and man — the true resolution of the strife between existence and essence, between objectification and self-confirmation, between freedom and necessity, between the individual and the species. Communism is the riddle of history solved, and it knows itself to be this solution.

Giving God absolute first place in relation to every other reality (work, relationships, etc.) is the only way of establishing a right relationship to things that involves a genuine investment and a healthy detachment enabling us to safeguard our inner freedom and the unity of our lives. Otherwise we fall into indifference and carelessness or, just the opposite, into dependency, invasiveness, distraction, and needless anguish. The

The world finds itself torn between the two great bookends of human history, authoritarianism and anarchy. Authoritarianism is the world of order and stability without freedom...Anarchy, on the other hand, is the world of freedom without order and stability...The present challenge is to establish genuine personal freedom and substantially free societies in a generation that pays lip service to freedom while all the time it is pulled toward one or the other of the extremes.

Under the influence of politicians, masses of people tend to ascribe the responsibility for wars to those who wield power at any given time. In World War I it was the munitions industrialists; in World War II it was the psychopathic generals who were said to be guilty. This is passing the buck. The responsibility for wars falls solely upon the shoulders of these same masses of people, for they have all the necessary means to avert war in their own hands. In part by their apathy, in part by their passivity, and in part actively, these same masses of people make possible the catastrophes under which they themselves suffer more than anyone else. To stress this guilt on the part of masses of people, to hold them solely responsible, means to take them seriously. On the other hand, to commiserate masses of people as victims, means to treat them as small, helpless children. The former is the attitude held by the genuine freedom-fighters; the latter the attitude held by the power-thirsty politicians.

Another preoccupation fed into this dynamic relationship between discovery and denial: does sexual abuse actually matter? Should it, in fact, be allowed? After all, it was only in the 19070s that the Paedophile Information Exchange had argued for adults’ right to have sex with children – or rather by a slippery sleight of word, PIE inverted the imperative by arguing that children should have the right to have sex with adults. This group had been disbanded after the imprisonment of Tom O’Carroll, its leader, with some of its activists bunkered in Holland’s paedophile enclaves, only to re-appear over the parapets in the sex crime controversies of the 1990s. How recent it was, then, that paedophilia was fielded as one of the liberation movements, how many of those on the left and right of the political firmament, were – and still are – persuaded that sex with children is merely another case for individual freedom? Few people in Britain at the turn of the century publicly defend adults’ rights to sex with children. But some do, and they are to be found nesting in the coalition crusading against evidence of sexual suffering. They have learned from the 1970s, masked their intentions and diverted attention on to ‘the system’. Others may not have come out for paedophilia but they are apparently content to enter into political alliances with those who have. We believe that this makes their critique of survivors and their allies unreliable. Others genuinely believe in false memories, but may not be aware of the credentials of some of their advisors.

Dostoevski said once, “There is only one thing that I dread: not to be worthy of my sufferings.” These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

...it takes great humility to find oneself unjustly condemned and be silent, and to do this is to imitate the Lord Who set us free from all our sins. ... The truly humble person will have a genuine desire to be thought little of, and persecuted, and condemned unjustly, even in serious matters. ... It is a great help to meditate upon the great gain which in any case this is bound to bring us, and to realize how, properly speaking, we can never be blamed unjustly, since we are always full of faults, and a just man falls seven times a day, so that it would be a falsehood for us to say we have no sin. If, then, we are not to blame for the thing that we are accused of, we are never wholly without blame in the way that our good Jesus was. ... Thou knowest, my Good, that if there is anything good in me it comes from no other hands than Thine own. For what is it to Thee, Lord, to give much instead of little? True, I do not deserve it, but neither have I deserved the favors which Thou hast shown me already. Can it be that I should wish a thing so evil as myself to be thought well of by anyone, when they have said such wicked things of Thee, Who art good above all other good? ... Do Thou give me light and make me truly to desire that all should hate me, since I have so often let Thee, Who hast loved me with such faithfulness. ... What does it matter to us if we are blamed by them all, provided we are without blame in the sight of the Lord? ...meditate upon what is real and upon what is not. ... Do you suppose, ... that, if you do not make excuses for yourself, there will not be someone else who will defend you? Remember how the Lord took the Magdalen's part in the Pharisee's house and also when her sister blamed her. He will not treat you as rigorously as He treated Himself: it was not until He was on the Cross that He had even a thief to defend Him. His Majesty, then, will put it into somebody's mind to defend you; if He does not, it will be because there is no need. ...be glad when you are blamed, and in due time you will see what profit you experience in your souls. For it is in this way that you will begin to gain freedom; soon you will not care if they speak ill or well of you; it will seem like someone else's business. ... So here: it becomes such a habit with us not to reply that it seems as if they are not addressing us at all. This may seem impossible to those of us who are very sensitive and not capable of great mortification. It is indeed difficult at first, but I know that, with the Lord's help, the gradual attainment of this freedom, and of renunciation and self-detachment, is quite possible.

America’s recent decline isn’t an accident. It’s decline by design. For more than a century, liberal Democrats have plotted to sabotage American power. These Democrats believe a strong and confident America brings war, arrogance, and oppression—not safety, freedom, and prosperity. They want America to pull in its horns and apologize for its sins. I don’t assert these liberals are necessarily un-American or hate our country—though plenty are and do—but they genuinely believe American power is dangerous for both America and the world.

every struggle any nation makes in the cause of Freedom and Truth has something noble in it—something that makes me wish it success; but I cannot believe that France—or at least Paris—will ever be the battle-ground of true Liberty, or the scene of its real triumphs. I fear she does not know “how genuine glory is put on.” Is that strength to be found in her which will not bend “but in magnanimous meekness”? Have not her “unceasing changes” as yet always brought “perpetual emptiness”? Has Paris the materials within her for thorough reform?

It is true that the speculator may happen to go astray in his estimate of future prices. What is usually overlooked in considering this possibility is that under the given conditions it is far beyond the capacities of most people to foresee the future any more correctly. If this were not so, the opposing group of buyers or sellers would have got the upper hand in the market. The fact that the opinion accepted by the market has later proved to be false is lamented by nobody with more genuine sorrow than by the speculators who held it. They do not err of malice prepense; after all, their object is to make profits, not losses.

decide what shall become of him—mentally and spiritually. He may retain his human dignity even in a concentration camp. Dostoevski said once, “There is only one thing that I dread: not to be worthy of my sufferings.” These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

There is a foolproof way to distinguish peer-distorted counterwill from the genuine drive for autonomy: the maturing, individuating child resists coercion whatever the source may be, including pressure from peers. In healthy rebellion, true independence is the goal. One does not seek freedom from one person only to succumb to the influence and will of another. When counterwill is the result of skewed attachments, the liberty that the child strives for is not the liberty to be his true self but the opportunity to conform to his peers. To do so, he will suppress his own feelings and camouflage his own opinions, should they differ from those of his peers. Are we saying that it may not be natural, for example, that a teenager may want to stay out late with his friends? No, the teen may want to hang out with his pals not because he is driven by peer orientation, but simply because on occasion that's just what he feels like doing. The question is, is he willing to discuss the matter with his parents? Is he respectful of their perspective? Is he able to say no to his friends when he has other responsibilities or family events or when he simply may prefer being on his own? The peer-oriented teenager will brook no obstacle and experiences intense frustration when his need for peer contact is thwarted. He is unable to assert himself in the face of peer expectations and will, proportionately, resent and oppose his parents’ desires.

It is not difficult to imagine the Catholic Church adopting, after a Tychonic transition, the Copernican cosmology some 200 years earlier than she eventually did. The Galileo affair was an isolated episode in the history of relations between science and theology. But its dramatic circumstances, magnified out of all proportion, created a popular belief that science stood for freedom, the Church for oppression of thought. Some historians wish to make us believe that the decline of science in Italy was due to the "terror" caused by the trial of Galileo. But the next generation saw the rise of Toricelli, Cavallieri, Borelli, whose contributions to science were more substantial than those of any generation before or during Galileo's lifetime. The contemporary divorce between faith and reason is not the result of a contest for power or intellectual monopoly, but of a progressive estrangement. This becomes evident if we shift our attention from Italy to the Protestant countries of Europe, and to France. Kepler, Descartes, Barrow, Leibniz, Gilbert, Boyle and Newton himself, the generation of pioneers contemporary with and succeeding Galileo, were all deeply and genuinely religious thinkers. The pioneers of the new cosmology, from Kepler to Newton and beyond, based their search into nature on the mystic conviction that there must exist laws behind the confusing phenomena; that the world was a completely rational, ordered, harmonic creation.

This resistant side is unable to free itself from statistical thinking and from extraverted rational prejudices... in our time genuine liberation can start only with a psychological transformation. To what end does one liberate one's country if afterward there is no meaningful goal of life--no goal for which it is worthwhile to be free? If man no longer finds any meaning in his life, it makes no difference whether he wastes away under a Communist or a capitalist regime. Only if he can use his freedom to create something meaningful is it relevant that he should be free. That is why finding the inner meaning of life is more important to the individual than anything else, and why the process of individuation must be given priority.

There is no narrative without structure, or plot. In a great story this structure seems like fate, like an inescapable judgment descending on its still unaware heroes, a great metaphysical causality, that crowds out all room for choice. Fate arises not as a limitation on our freedom, but as a manifestation of our freedom, testimony that choice is consequent. The exercise of your freedom cannot prevent the exercise of my own freedom, but it can determine the context in which I am to act freely. You cannot make choices for me, but you can largely determine what my choices will be about. Great stories explore the drama of this deeper touching of one free person by another. They are therefore genuinely sexual dramas astounding us once more with the magic of origins.

We live in a world convinced that security is the most reliable context for freedom. The bitter irony of this conviction is that the havens of security we create are unable to provide the freedom we seek. The quest for national, economic, or personal security too often generates compulsive patterns of life at the expense of genuine freedom. Christian tradition offers an alternative. In biblical perspective, it is obedience rather than security that forms the proper context for freedom. Thus, the Christian vision of freedom is focused through the lens of a paradox: “Whoever cares for his own safety is lost; but if a man will let himself be lost for my sake, he will find his true self” (Matt. 16:25, NEB). —John S. Mogabgab, “Editor’s Introduction,” Weavings (May/June 1988)

When the course of civilization takes an unexpected turn—when, instead of the continuous progress which we have come to expect, we find ourselves threatened by evils associated by us with past ages of barbarism—we naturally blame anything but ourselves. Have we not all striven according to our best lights, and have not many of our finest minds incessantly worked to make this a better world? Have not all our efforts and hopes been directed toward greater freedom, justice, and prosperity? If the outcome is so different from our aims— if, instead of freedom and prosperity, bondage and misery stare us in the face—is it not clear that sinister forces must have foiled our intentions, that we are the victims of some evil power which must be conquered before we can resume the road to better things? However much we may differ when we name the culprit—whether it is the wicked capitalist or the vicious spirit of a particular nation, the stupidity of our elders, or a social system not yet, although we have struggled against it for half a century, fully overthrown—we all are, or at last were until recently, certain of one thing: that the leading ideas which during the last generation have become common to most people of good will and have determined the major changes in our social life cannot have been wrong. We are ready to accept almost any explanation of the present crisis of our civilization except one: that the present state of the world may be the result of genuine error on our own part and that the pursuit of some of our most cherished ideals has apparently produced results utterly different from those which we expected.

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

The logic of demand creation requires that women smoke and drink in public, move about freely, and assert their right to happiness instead of living for others. The advertising industry thus encourages the pseudo-emancipation of women, flattering them with its insinuating reminder, 'You've come a long way, baby,' and disguising the freedom to consume as genuine autonomy. Similarly it flatters and glorifies youth in the hope of elevating young people to the status of full-fledged consumers in their own right, each with a telephone, a television set, and a hi-fi in his own room. The 'education' of the masses has altered the balance of forces within the family, weakening the authority of the husband in relation to the wife and parents in relation to their children. It emancipates women and children from patriarchal authority, however, only to subject them to the new paternalism of the advertising industry, the industrial corporation, and the state.

You want to control me.” She spoke dispassionately as though observing the plight of another woman far distant from herself. Dragon looked up, surprised. “You are my wife.” “Say rather possession for so do you think, do you not?” He shrugged, wondering why she stated the obvious. “All wives belong to their husbands.” “I wanted to be free.” His eyes darkened. There was greater challenge here than even he had thought. “You wanted to be safe from Wolscroft and the rest of them, even from me when you though misguidedly. That is why you fled.” She shook her head. “Oh, no, safety was a convent from which not even my father could have forced me. But it was not to one such that I fled, was it? I wanted freedom, and having tasted it, however briefly, I want it still.” His hands tightened on her, driven by the sudden, piercing pain her words brought. Did she think to leave him again? To flee as she had done and leave him once more bereft. No, by heaven, she would not! “No one is free,” he said fiercely. “We are all enmeshed in duty and responsibility.” “Your duty is of your own choosing, for you did not return here after many years away and willingly take up your inheritance. Your destiny is of your own making and you the master of it as much as any man can claim to be. I want the same myself, no more, less.” “But you are a woman . . .” His bewilderment was genuine. Such yearnings as she described belonged to the realm of men. Women were for hearth and home, the nurturing of children, such ordered security of days as could be wrested from uncertain fate. A man in the thick of battle, in the fury of adventure, in the depths of night had to be able to count on that, for without it, of what purpose was anything? “You are a woman,” he repeated firmly. “And my wife. You have been too long apart from womanly ways with no proper influence to guide you. I applaud your strength and your courage; both will breed true in my sons, but—” “Your sons? Your sons? They will be my sons, Lord Vanity, and my daughters as well, mayhap only daughters, for by heaven it would suit me to thwart you so!

This is simply the long history of the origin of responsibility. That task of breeding an animal which can make promises, includes, as we have already grasped, as its condition and preliminary, the more immediate task of first making man to a certain extent, necessitated, uniform, like among his like, regular, and consequently calculable. The immense work of what I have called, "morality of custom", the actual work of man on himself during the longest period of the human race, his whole prehistoric work, finds its meaning, its great justification (in spite of all its innate hardness, despotism, stupidity, and idiocy) in this fact: man, with the help of the morality of customs and of social strait-waistcoats, was made genuinely calculable. If, however, we place ourselves at the end of this colossal process, at the point where the tree finally matures its fruits, when society and its morality of custom finally bring to light that to which it was only the means, then do we find as the ripest fruit on its tree the sovereign individual, that resembles only himself, that has got loose from the morality of custom, the autonomous "super-moral" individual (for "autonomous" and "moral" are mutually-exclusive terms),—in short, the man of the personal, long, and independent will, competent to promise, and we find in him a proud consciousness (vibrating in every fibre), of what has been at last achieved and become vivified in him, a genuine consciousness of power and freedom, a feeling of human perfection in general. And this man who has grown to freedom, who is really competent to promise, this lord of the free will, this sovereign—how is it possible for him not to know how great is his superiority over everything incapable of binding itself by promises, or of being its own security, how great is the trust, the awe, the reverence that he awakes—he "deserves" all three—not to know that with this mastery over himself he is necessarily also given the mastery over circumstances, over nature, over all creatures with shorter wills, less reliable characters? The "free" man, the owner of a long unbreakable will, finds in this possession his standard of value: looking out from himself upon the others, he honours or he despises, and just as necessarily as he honours his peers, the strong and the reliable (those who can bind themselves by promises),—that is, every one who promises like a sovereign, with difficulty, rarely and slowly, who is sparing with his trusts but confers honour by the very fact of trusting, who gives his word as something that can be relied on, because he knows himself strong enough to keep it even in the teeth of disasters, even in the "teeth of fate,"—so with equal necessity will he have the heel of his foot ready for the lean and empty jackasses, who promise when they have no business to do so, and his rod of chastisement ready for the liar, who already breaks his word at the very minute when it is on his lips. The proud knowledge of the extraordinary privilege of responsibility, the consciousness of this rare freedom, of this power over himself and over fate, has sunk right down to his innermost depths, and has become an instinct, a dominating instinct—what name will he give to it, to this dominating instinct, if he needs to have a word for it? But there is no doubt about it—the sovereign man calls it his conscience.

The Hollywood storylines almost always go something like: the Russians are dangerous spies planning to invade us, the Chinese are trying to pull the carpet from under our feet, the people of the Middle East are terrorists, and on and on goes the list of malicious and intentional misrepresentations. At the end of the storyline, the American heroes always win and save America and the world from ‘evil’. What is quite ironic – and often goes unnoticed by many – in these Hollywood storylines is that, while the American culture is engineered to dismiss valid and genuine critique of American life and foreign policies as being ‘conspiracy theories’, America’s relationships with the outside world is strongly based on threats, punishment, sanctioning, wars, and revenge, all done under pretexts like ‘they hate us’, ‘they hate our freedoms and values’, and other such nonsense. It never occurs to many Americans that representing the outside world as constantly ‘hating’ us or wanting to destroy our nation and values (unless, of course, they do as we say), is in fact nothing short of conspiracy theory. Overall, Hollywood’s storylines ensure keeping the myth of exceptionalism alive.

the mental reactions of the inmates of a concentration camp must seem more to us than the mere expression of certain physical and sociological conditions. Even though conditions such as lack of sleep, insuffcient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him—mentally and spiritually. He may retain his human dignity even in a concentration camp. Dostoevski said once, “There is only one thing that I dread: not to be worthy of my sufferings.” These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

High Self High Self includes our moral virtues, philosophical ideas and spiritual values. It is the essence of sensitivity and feeling, the aspect of our being that recognises and determines our needs. It expresses itself as intuition, love and wisdom. It is our highest form of expression, the God within. Action through High Self is largely right-brained: creative, spiritual and compassionate. Many people confuse love with emotions. True love is a function of High Self. Physical attraction (Basic Self) and mental conditioning (Conscious Self) frequently accompany love, but not necessarily. Love has a depth that permeates every facet of positive human expression. It enjoys expression through the emotions, but it is not governed by the emotions. High Self is best facilitated through the development of our intuition, which leads to a depth of personal freedom. Attendant to such freedom is a newfound wealth and compassion. It leads to a depth of wisdom that is almost legendary in human expression. In numerology, High Self is represented as the Soul or Feeling Plane, comprising the numbers 2, 5 and 8. The new millennium (with every birth date at least including a two) will see a more genuine spirituality manifested in human affairs.

We are all poor; but there is a difference between what Mrs. Spark intends by speaking of 'slender means', and what Stevens called our poverty or Sartre our need, besoin. The poet finds his brief, fortuitous concords, it is true: not merely 'what will suffice,' but 'the freshness of transformation,' the 'reality of decreation,' the 'gaiety of language.' The novelist accepts need, the difficulty of relating one's fictions to what one knows about the nature of reality, as his donnée. It is because no one has said more about this situation, or given such an idea of its complexity, that I want to devote most of this talk to Sartre and the most relevant of his novels, La Nausée. As things go now it isn't of course very modern; Robbe-Grillet treats it with amused reverence as a valuable antique. But it will still serve for my purposes. This book is doubtless very well known to you; I can't undertake to tell you much about it, especially as it has often been regarded as standing in an unusually close relation to a body of philosophy which I am incompetent to expound. Perhaps you will be charitable if I explain that I shall be using it and other works of Sartre merely as examples. What I have to do is simply to show that La Nausée represents, in the work of one extremely important and representative figure, a kind of crisis in the relation between fiction and reality, the tension or dissonance between paradigmatic form and contingent reality. That the mood of Sartre has sometimes been appropriate to the modern demythologized apocalypse is something I shall take for granted; his is a philosophy of crisis, but his world has no beginning and no end. The absurd dishonesty of all prefabricated patterns is cardinal to his beliefs; to cover reality over with eidetic images--illusions persisting from past acts of perception, as some abnormal children 'see' the page or object that is no longer before them --to do this is to sink into mauvaise foi. This expression covers all comfortable denials of the undeniable--freedom --by myths of necessity, nature, or things as they are. Are all the paradigms of fiction eidetic? Is the unavoidable, insidious, comfortable enemy of all novelists mauvaise foi? Sartre has recently, in his first instalment of autobiography, talked with extraordinary vivacity about the roleplaying of his youth, of the falsities imposed upon him by the fictive power of words. At the beginning of the Great War he began a novel about a French private who captured the Kaiser, defeated him in single combat, and so ended the war and recovered Alsace. But everything went wrong. The Kaiser, hissed by the poilus, no match for the superbly fit Private Perrin, spat upon and insulted, became 'somehow heroic.' Worse still, the peace, which should instantly have followed in the real world if this fiction had a genuine correspondence with reality, failed to occur. 'I very nearly renounced literature,' says Sartre. Roquentin, in a subtler but basically similar situation, has the same reaction. Later Sartre would find again that the hero, however assiduously you use the pitchfork, will recur, and that gaps, less gross perhaps, between fiction and reality will open in the most close-knit pattern of words. Again, the young Sartre would sometimes, when most identified with his friends at the lycée, feel himself to be 'freed at last from the sin of existing'--this is also an expression of Roquentin's, but Roquentin says it feels like being a character in a novel. How can novels, by telling lies, convert existence into being? We see Roquentin waver between the horror of contingency and the fiction of aventures. In Les Mots Sartre very engagingly tells us that he was Roquentin, certainly, but that he was Sartre also, 'the elect, the chronicler of hells' to whom the whole novel of which he now speaks so derisively was a sort of aventure, though what was represented within it was 'the unjustified, brackish existence of my fellow-creatures.

We may finally summarize the emotional dilemma of the schizoid thus: he feels a deep dread of entering into a real personal relationship, i.e. one into which genuine feeling enters, because, though his need for a love-object is so great, he can only sustain a relationship at a deep emotional level on the basis of infantile and absolute dependence. To the love-hungry schizoid faced internally with an exciting but deserting object all relationships are felt to be 'swallowing-up things' which trap and imprison and destroy. If your hate is destructive you are still free to love because you can find someone else to hate. But if you feel your love is destructive the situation is terrifying. You are always impelled into a relationship by your needs and at once driven out again by the fear either of exhausting your love-object by the demands you want to make or else losing your own individuality by over-dependence and identification. This 'in and out' oscillation is the typical schizoid behaviour, and to escape from it into detachment and loss of feeling is the typical schizoid state. The schizoid feels faced with utter loss, and the destruction of both ego and object, whether in a relationship or out of it. In a relationship, identification involves loss of the ego, and incorporation involves a hungry devouring and losing of the object. In breaking away to independence, the object is destroyed as you fight a way out to freedom, or lost by separation, and the ego is destroyed or emptied by the loss of the object with whom it is identified. The only real solution is the dissolving of identification and the maturing of the personality, the differentiation of ego and object, and the growth of a capacity for cooperative independence and mutuality, i.e. psychic rebirth and development of a real ego.

As a woman who has never been in a romantic relationship but has gained insights from others' experiences and delved into psychology and relationships, thanks to my dad who is a psychology professor, I stick to my belief in love and staying loyal to one person. I'm determined not to let popular trends mess with what I value. My self-awareness and strong intentions enable me to notice any problems, especially in how others perceive me. The moment I sense that I am merely an option, I instinctively distance myself. This pattern has surfaced multiple times in my life. If someone approaches me with uncertain energy, I find it challenging to invest my entire being and emotions in them. This isn't just about romance; it happens in any situation with this pattern. I've learned all this from conversations and gathering different opinions from people who have successful marriages. Raised with high-value mindsets, I cannot wholeheartedly commit to someone who fails to recognize my worth and lacks fidelity to one person, labeling them as 'the one.' The door is always open; If someone believes they can find something better elsewhere, I encourage them to pursue it, and I won't stop them. Life is too short to stick with someone who's not sure about staying. I'm all about freedom and being real about feelings. If someone stays, it should be because their heart guides them, not because I asked. It's kind of easy for me in the early stages of getting to know someone to distance myself, as I don't form deep feelings for anyone until both of us genuinely believe that we're excellent choices for each other and there's a mutual understanding that we are sure choices, and that's what I like in the Islamic rules when it comes to marriage. Meanwhile, I'm focused on moving forward, building my own life, and finding happiness independently.

While Daoism presents the attaining of immortality through the meditation and withdrawl into oneself as the highest destination of human beings, it does not in that connection declare that the soul persists intrinsically as such and essentially, that the spirit is immortal, but only that human beings can make themselves immortal through the process of abstract thinking in immediate consciousness, and that every man should do so. The thought of immortality lies precisely in the fact that, in thinking, human beings are present to themselves in their freedom. In thinking, one is utterly independent, nothing else can intrude upon one's freedom - one relates only to oneself, and nothing else can have a power upon one. This equivalence with myself, the I, this subsisting with self, is what is genuinely immortal and subject to no alteration; it is the unchangeable itself, what has actual being only within itself and moves only within itself. The I is not lifeless tranquility but movement, though a movement that is not change; instead it is eternal tranquility, eternal clarity within oneself. Inasmuch as it is first in Buddhism that God is known as the essential, and is thought in his essentiality - that being within self, or presence to self is the authentic determination - this being within self or this essentiality is therefore known in connection with the subject, is known as the nature of the subject, and the spiritual is self-contained. This essential character also pertains directly to the subject or the soul; it is known that the soul is immortal, that it has within itself the power of existing purely, or being purely inward, though not yet of existing properly as this purity, i.e. not yet as spirituality. But still bound up with this essentiality is the fact that the mode of existence is yet a sensible immediacy, though only an accidental one. This is immortality, that the soul subsisting in presence to self is both essential and existing at the same time. Essence without existence is a mere abstraction; essentiality or the concept must be thought as existing. Therefore realization also belongs to essentiality. But here the form of this realization is still sensible existence, sensible immediacy.

That the life of Man is but a dream has been sensed by many a one, and I too am never free of the feeling. When I consider the restrictions that are placed on the active, inquiring energies of Man; when I see that all our efforts have no other result than to satisfy needs which in turn serve no purpose but to prolong our wretched existence, and then see that all our reassurance concerning the particular questions we probe is no more than dreamy resignation, since all we are doing is to paint our prison walls with colourful figures and bright views – all of this, Wilhelm, leaves me silent. I withdraw into myself, and discover a world, albeit a notional world of dark desire rather than one of actuality and vital strength. And everything swims before my senses, and I go my way in the world wearing the smile of the dreamer. All our learned teachers and educators are agreed that children do not know why they want what they want; but no one is willing to believe that adults too, like children, wander about this earth in a daze and, like children, do not know where they come from or where they are going, act as rarely as they do according to genuine motives, and are as thoroughly governed as they are by biscuits and cake and the rod. And yet it seems palpably clear to me. I gladly confess, since I know the reply you would want to make, that they are the happiest who, like children, live for the present moment, drag their dolls around and dress and undress them, and watchfully steal by the drawer where Mama has locked away the cake, and, when at last they get their hands on what they want, devour it with their cheeks crammed full and cry, ‘More!’ – They are happy creatures. And those others, who give pompous titles to their beggarly pursuits and even to their passions, and chalk them up as vast enterprises for the good and well-being of mankind, they too are happy. – It is all very well for those who can be like that! But he who humbly perceives where it is all leading, who sees how prettily the happy man makes an Eden of his garden, and how even the unhappy man goes willingly on his weary way, panting beneath his burden, and that all are equally interested in seeing the light of the sun for one minute more – he indeed will be silent, and will create a world from within for himself, and be happy because he is a man. And then, confined as he may be, he none the less still preserves in his heart the sweet sensation of freedom, and the knowledge he can quit this prison whenever he wishes.