Persecution Complex Quotes

I'd hate to find out that the universe really wasn't conspiring against me. It would jerk the rug out from under my persecution complex.

So really, it was just as well that Godmother had caught up to me, in spite of my best efforts to avoid her. I'd hate to find out that the universe really wasn't conspiring against me. It would jerk the rug out from under my persecution complex." -Harry

That's just your persecution complex talking. Maybe you feel like I'm looking down on you because you're simply conscious of your own inferiority?

It'll be all right, Clay. Really." "So you say, but you have a persecution complex and delusions of grandeur." "That's true," Tom said, "but they're balanced out by poor self-image and ego menstruation at roughly six week intervals...

Persecution complexes are reaffirming to those who benefit from unearned privileges.

I’d hate to find out that the universe really wasn’t conspiring against me. It would jerk the rug out from under my persecution complex.

Among [Applewhite's] other teachings was the classic cult specialty of developing disdain for anyone outside of the Heaven's Gate commune. Applewhite flattered his would-be alien flock that they were an elite elect far superior to the non-initiated humans whom he considered to be deluded zombies.[...]Applewhite effectively fed his paranoid persecution complex to his followers to ensure blind loyalty to the group and himself while fostering alienation from the mundane world. This paradoxical superior/fearful attitude towards “Them” (i.e., anyone who is not one of “Us”) is one of the simplest means of hooking even the most skeptical curiosity seeker into the solipsistic netherworld of a [mentally unbalanced] leader's insecure and threatened worldview.

Presently, Mary Mac—that’s what we call her for short—has churned out more kids than I can count. It’s like she’s a hoarder, only for children. In terms of personal achievement, she’s pretty much the patron saint of minivans and stretch marks. What is that meme I’ve seen about the prolific 19 Kids and Counting mother? Ah, yes, “It’s a vagina, not a clown car.” Add one persecution complex, stir, and, boom! Meet my older sister.

Receive feedback, maintain hunger, and chart a proper course in life. Pride dulls their senses. Or in other cases, it tunes up other negative parts of ourselves: sensitivity, a persecution complex, the ability to make everything about us.

Historically, shamans have always been part of the society where they lived, taking care of its problems, whenever they were allowed to operate. For centuries shamanic cultures have been persecuted in the western world until they were almost entirely exterminated. They have managed to survive in secrecy or through complex esoteric camouflage. Nowadays there seems to be more freedom and this ancient knowledge can re-emerge and be used in our own cultural context and not relegated somewhere else. The world needs shamans able to function on the roads, among the electronic equipment and engines, in the squares and markets of our contemporary society.

Prejudice, persecution, and privilege are always in a constant state of context.

There is a paradox about tribulation in Christianity. Blessed are the poor, but by judgement (i.e., social justice) and alms we are to remove poverty wherever possible. Blessed are we when persecuted, but we may avoid persecution by flying city to city, and may pray to be spared it as. Our Lord prayed in Gethsemane. But if suffering is good, ought it not to be pursued rather than avoided? I answer that suffering is not good in itself. What is good in any painful experience is for the sufferer, his submission to the will of God, and for the spectators, the compassion aroused and the acts of mercy to which it leads. In the fallen and partially redeemed universe, we may distinguish (1) the simple good descending from God, (2) the simple evil produced by rebellious creatures, and (3) the exploitation of that evil by God for His redemptive purpose, which produces (4) the complex good out of simple evil does not excuse - though by mercy it may save -- those who do simple evil. And this distinction is central. Offences must come, but woe to those whom they come; sins do cause grace to abound, but we must not make that excuse for continuing to sin. The crucifixion itself is the best, as well as the worst, of all historical events, but the role of Judas remains simply evil... For you will certainly carry out God's purpose, however you act, but it makes a difference to you whether you serve like Judas or like John.

But it prompted me to remember something, a conversation I’d overheard between Officers Bloomington and Mishin about the persecution complex that afflicts most humans, and made me wonder: Why do you feel persecuted by us? From the mild feeling of being teased without your consent all the way to the other extreme of the terror of recognition, that we might expose you for what you truly are. What use is a sense of self if all it does is make you feel that self to be constantly under siege?

The west, and especially the United States, has shown no serious or sustained interest in the Middle East until the last half century. We tend to be comfortably ignorant of the history of Western interventionism in the region over centuries — or even over a millennium. We are only superficially aware of Middle Eastern critiques of Western policies that touch on oil, finances, political intervention, Western-sponsored coups, Western support for pro-Western dictators, and carte blanche American support for Israel in the complex Palestinian problem — which, after all, had its roots not in Islam, but in Western persecution and butchery of European Jews. European powers have also exported their local quarrels and parleyed them into two world wars that were fought out partly on Middle Eastern soil, as was much of the Cold War as well. All this suggests that many other causative factors are at work that have at least as much explanatory power for the current turmoil as does “Islam.” It is not simply a matter of “blaming the West” as some readers might rush to suggest here. I argue that deeper geopolitical factors have created numerous confrontational factors between the East and the West that predate Islam, continued with Islam and around Islam, and may be inherent in the territorial imperatives and geopolitical outlook of any states that occupy those areas, regardless of religion.

When contempt replaces the milk of human kindness at an early age, the child feels humiliated and overwhelmed. Too helpless to protest or even understand the unfairness of being abused, the child eventually becomes convinced that she is defective and fatally flawed. Frequently she comes to believe that she deserves her parents’ persecution.

The rules provide them with their wealth and power, and the more complex they can make them, the harder it is for people of lesser means to understand and therefore comply. That way, powerful people can always find some legal justification for persecuting those of lesser rank. Large numbers of complex rules also enables corruption to thrive.

I have often been asked why I maintained such a non-compromising antagonism to government and in what way I have found myself oppressed by it. In my opinion every individual is hampered by it. It exacts taxes from production. It creates tariffs, which prevent free exchange. It stands ever for the status quo and traditional conduct and belief. It comes into private lives and into most intimate personal relations, enabling the superstitious, puritanical, and distorted ones to impose their ignorant prejudice and moral servitudes upon the sensitive, the imaginative, and the free spirits. Government does this by its divorce laws, its moral censorships, and by a thousand petty persecutions of those who are too honest to wear the moral mask of respectability. In addition, government protects the strong at the expense of the weak, provides courts and laws which the rich may scorn and the poor must obey. It enables the predatory rich to make wars to provide foreign markets for the favored ones, with prosperity for the rulers and wholesale death for the ruled. However, it is not only government in the sense of the state which is destructive of every individual value and quality. It is the whole complex of authority and institutional domination which strangles life. It is the superstition, myth, pretense, evasions, and subservience which support authority and institutional domination. It is the reverence for these institutions instilled in the school, the church and the home in order that man may believe and obey without protest. Such a process of devitalizing and distorting personalities of the individual and of whole communities may have been a part of historical evolution; but it should be strenuously combated by every honest and independent mind in an age which has any pretense to enlightenment.

Even if three centuries of outsider status and intermittent persecution had tested the endurance of individuals and communities, coping with the patronage of a newly Christian emperor posed a challenge. The challenge was all the more threatening for its moral complexity. Was it right for the churches to accept the Emperor's favour, knowing full well that if they did so, they also tacitly accepted his right, so evident in all other aspects of life in the Roman Empire, to call the shots?

Anxiety over persecution tends to take precedence over every other issue. Continually being on the lookout for Christian persecution distracts us from concern about hunger, abuse, poverty, and the issues about which Jesus told his followers to be concerned. Jesus had a lot to say about the way his followers treated others. He talked about their care for the hungry and helpless. Never once though did he tell his disciples to fight for religious freedom or to stand up for what they believed.

Extended withdrawal however, reawakens our relational hunger and our impulses to connect. This simultaneously reverses the critic from outer to inner mode. The critic then laundry lists our inadequacies, convincing us that we are too odious to others to socialize. This then generates self-pitying persecution fantasies, which eventually re-invites the outer critic to build a case about how awful people are…ad infinitum…ad nauseam. This looping then keeps us “safe” in the hiding of silent disengagement.

I use “Witch” to identify with the heritage outlined above, to place myself firmly in the line of outlaw healers and purveyors of unapproved wisdom. And I use the word “magic” for much the same reason. I could say “sophisticated non-mechanistic psychology,” but that term lacks the same ring. Magic is a discipline of the mind, and it begins with understanding how consciousness is shaped and how our view of reality is constructed. Since the time of the Witch persecutions, knowledge that derives from the worldview of an animate, interconnected, dynamic universe is considered suspect—either outright evil or simply woo-woo. But whenever an area of knowledge is considered suspect, our minds are constricted. The universe is too big, too complex, too ever-changing for us to know it completely, so we choose to view it through a certain frame—one that screens out pieces of information that conflict with the categories in our minds. The narrower that frame, the more we screen out, the less we are capable of understanding or doing.

To be conscious of unfreedom one must have a concept of what freedom and respect for life are. A person who has never experienced this as a child, who has only known hypocrisy, without ever having come across a single helping witness, does not demonstrate for freedom. Such a person demands order and uses violence to achieve it, just as he or she learned as a child: order and cleanliness at any price is the motto, even if it is at the price of life. The victims of such an upbringing ache to do to others what was once done to them. If they don't have children, or their children refuse to make themselves available for their revenge, they line up to support new forms of fascism. Ultimately, fascism always has the same goal: the annihilation of truth and freedom. People who have been mistreated as children, but totally deny their suffering, use the mottoes and labels of the day. They thereby meet the approval of others like them because they are also helping to conceal their truth. They are consumed by the perverse pleasure in the destruction of life that they observed in their parents when young. They long to at last be on the other side of the fence, to hold power themselves, passing it off, as Stalin, Hitler, or Ceausescu have done, as "redemption" for others. This old childhood longing determines their political "opinions" and speeches, which are therefore impervious to counter-arguments. As long as they continue to ignore or distort the roots of the problem, which lie in the very real threats experienced in their childhood, reason must remain impotent against this kind of persecution complex. The unconscious compulsion to revenge repressed injuries is more powerful than all reason. That is the lesson that all tyrants teach us. One should not expect judiciousness from a mad person motivated by compulsive panic. One should, however, protect oneself from such a person.

The law of reaping and sowing is universal; it is not a respecter of persons. Organizing a fake marriage or lying that I was running away from political persecution for the purpose of getting papers is sowing in the flesh, and I would not do it.

So really, it was just as well that Godmother had caught up to me, in spite of my best efforts to avoid her. I’d hate to find out that the universe really wasn’t conspiring against me. It would jerk the rug out from under my persecution complex.

Bunker’s message dovetailed with Dickson’s earlier theory about the world’s vanishing confidence in the Church. The public hasn’t turned against Christians because they act better than the rest of the world, she said. The public has turned against Christians because they act worse than the rest of the world. Bunker argued that much of this bad behavior can be traced back to the Christian victimhood complex, which causes some believers to lash out against enemies real and imagined. Such behavior defies the words of Peter, and the very instruction of Jesus, who famously stated: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you.

When we become lost in this process, we miss out on our crucial emotional need to experience a sense of belonging. We live in permanent estrangement oscillating between the extremes of too good for others or too unlikeable to be included. This is the excruciating social perfectionism of the Janus-faced critic: others are too flawed to love and we are too defective to be lovable. A verbal diagram of a typical critic-looping scenario looks like this. The outer critic’s judgmentalness is activated by the need to escape the “in-danger” feeling that is triggered by socializing. Even the thought of relating can set off our disapproval programs so that we feel justified in isolating. Extended withdrawal however, reawakens our relational hunger and our impulses to connect. This simultaneously reverses the critic from outer to inner mode. The critic then laundry lists our inadequacies, convincing us that we are too odious to others to socialize. This then generates self-pitying persecution fantasies, which eventually re-invites the outer critic to build a case about how awful people are…ad infinitum…ad nauseam. This looping then keeps us “safe” in the hiding of silent disengagement. When it emanates from the inner critic direction, the vacillating critic can look like this. The survivor’s negative self-noticing drives her to strive to be perfect. She works so hard and incessantly at it that she begins to resent others who do not. Once the resentment accumulates enough, a minor faux pas in another triggers her to shift into extreme outer critic disappointment and frustration. She then silently perseverates and laundry lists “people” for all their faults and betrayals.

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Alan noted that the Sunday service is the queen for the pastor, a powerful tool that we can become overly dependent on, which can, in turn, reduce our imaginations of what ministry and church can look like. With the arrival of the pandemic and the inability to meet in person came an opportunity. The queen was off the board. Some pastors fell into despair and frustration. Others held their breath until they could regather. Some imagined the moment as persecution and conspiracy. Alan, however, doesn’t think like a Taylorist and is deeply attuned to the dynamics of complex systems after years of studying networks. What Alan was doing for pastors was reframing the moment as an opportunity. A chance to let the pressure push us into adaptation, to seed creativity in a moment of challenge.

Would the hand of Providence permit such an irony of bleakness to prevail?...If so, to what purpose and end result?...Regardless of the answers, she now found herself in an imperfect union, with an imperfect family. They had real flaws and a myriad of complex emotions... She had little choice but to adjust accordingly if they were each to survive within it.

The moral is usually that an obsessive persecution complex leads to multiple people being skewered.