Pure Motives Quotes

Now I will tell you the answer to my question. It is this. The Party seeks power entirely for its own sake. We are not interested in the good of others; we are interested solely in power, pure power. What pure power means you will understand presently. We are different from the oligarchies of the past in that we know what we are doing. All the others, even those who resembled ourselves, were cowards and hypocrites. The German Nazis and the Russian Communists came very close to us in their methods, but they never had the courage to recognize their own motives. They pretended, perhaps they even believed, that they had seized power unwillingly and for a limited time, and that just around the corner there lay a paradise where human beings would be free and equal. We are not like that. We know that no one ever seizes power with the intention of relinquishing it. Power is not a means; it is an end. One does not establish a dictatorship in order to safeguard a revolution; one makes the revolution in order to establish the dictatorship. The object of persecution is persecution. The object of torture is torture. The object of power is power. Now you begin to understand me.

USE COMMON SENSE. If somebody offers you a thousand dollars for this book, chances are their motives are not pure. Then again, a thousand dollars is a lot of money. Take the money and run.

Insecure people often falsify the past, in order to make the future pure.

No motive is pure. No one is good or bad-but a hearty mix of both. And sometimes life actually gives to you by taking away.

There is a God part in you. The consciousness. The pure Self. Learn to listen the voice of that Power.

Create. Not for the money. Not for the fame. Not for the recognition. But for the pure joy of creating something and sharing it.

There seems to be a kind of order in the universe…in the movement of the stars and the turning of the Earth and the changing of the seasons. But human life is almost pure chaos. Everyone takes his stance, asserts his own right and feelings, mistaking the motives of others, and his own.

Stand up for who you are. Respect your Self and ignite the divine sparks in you. Access your powers. Choose your rights and work together with others to bring blessings into the lives.

The elements of the written word can be purely magical. I read and I write...I inspire and I’m living.

The scientist does not study nature because it is useful to do so. He studies it because he takes pleasure in it, and he takes pleasure in it because it is beautiful. If nature were not beautiful it would not be worth knowing, and life would not be worth living. I am not speaking, of course, of the beauty which strikes the senses, of the beauty of qualities and appearances. I am far from despising this, but it has nothing to do with science. What I mean is that more intimate beauty which comes from the harmonious order of its parts, and which a pure intelligence can grasp.

If you wait until your motives are pure and unselfish before you do something, you will wait forever.

Let me tell you about love, that silly word you believe is about whether you like somebody or whether somebody likes you or whether you can put up with somebody in order to get something or someplace you want or you believe it has to do with how your body responds to another body like robins or bison or maybe you believe love is how forces or nature or luck is benign to you in particular not maiming or killing you but if so doing it for your own good. Love is none of that. There is nothing in nature like it. Not in robins or bison or in the banging tails of your hunting dogs and not in blossoms or suckling foal. Love is divine only and difficult always. If you think it is easy you are a fool. If you think it is natural you are blind. It is a learned application without reason or motive except that it is God. You do not deserve love regardless of the suffering you have endured. You do not deserve love because somebody did you wrong. You do not deserve love just because you want it. You can only earn - by practice and careful contemplations - the right to express it and you have to learn how to accept it. Which is to say you have to earn God. You have to practice God. You have to think God-carefully. And if you are a good and diligent student you may secure the right to show love. Love is not a gift. It is a diploma. A diploma conferring certain privileges: the privilege of expressing love and the privilege of receiving it. How do you know you have graduated? You don't. What you do know is that you are human and therefore educable, and therefore capable of learning how to learn, and therefore interesting to God, who is interested only in Himself which is to say He is interested only in love. Do you understand me? God is not interested in you. He is interested in love and the bliss it brings to those who understand and share the interest. Couples that enter the sacrament of marriage and are not prepared to go the distance or are not willing to get right with the real love of God cannot thrive. They may cleave together like robins or gulls or anything else that mates for life. But if they eschew this mighty course, at the moment when all are judged for the disposition of their eternal lives, their cleaving won't mean a thing. God bless the pure and holy. Amen.

I can honestly say that I have never gone into any business purely to make money. If that is the sole motive then I believe you are better off not doing it. A business has to be involving, it has to be fun, and it has to exercise your creative instincts.

I am Not, but the Universe is my Self.

If everyone waited to do something good until they had purely unselfish motivations, no good would ever get done in the world. The point is to do it anyway.

The zipless fuck is absolutely pure. It is free of ulterior motives. There is no power game . The man is not "taking" and the woman is not "giving." No one is attempting to cuckold a husband or humiliate a wife. No one is trying to prove anything or get anything out of anyone. The zipless fuck is the purest thing there is. And it is rarer than the unicorn. And I have never had one.

Constantly stopping to explain oneself may expand into a frustrating burden for the rare individual, so ceasing to do so is like finally dropping the weights and sprinting towards his goals. Those who insincerely misunderstand, who intentionally distort the motives of a pure-intentioned individual, then, no longer have the opportunity to block his path; instead, they are the ones left to stand on the sidelines shouting frustratedly in the wind of his trail.

I thought my heart was pure. We do like to have such good opinions of our own motives when we're about to do something harmful, to someone else.

The Lotus in Buddhism is a sacred symbol that represents purity and resurrection as attributes that develop through a spiritual awakening of the self. With humble beginnings in swamplands, the Lotus flower exquisitely blooms, pure and untainted, from this murky world it thrives in. The Lotus flower represents a higher state of mind, a strong spirit cultivated far from the suffering and temptations of this muddied world that personifies beauty through the present moment.

When we are motivated by goals that have deep meaning, by dreams that need completion, by pure love that needs expressing, then we truly live life.

Pure happiness and peace are at their peak when your body is in harmony with itself.

Om is the things, Om is the ingredient, Om is the container and the content of this universe.

Nothing shocks me anymore...except pure intentions.

If you are ever to know power and passion in your prayer life, you need to pray with a devout heart-with a pure motive seeking only the glory of God. You also need to pray with a humble heart seeking only the attention of God, not men. Finally, you need to pray with a confident heart knowing full well that God already knows what you need.

Darken your room, shut the door, empty your mind. Yet you are still in great company - the Numen and your Genius with all their media, and your host of elementals and ghosts of your dead loves — are there! They need no light by which to see, no words to speak, no motive to enact except through your own purely formed desire.

Questioning our own motives, and our own process, is critical to a skeptical and scientific outlook. We must realize that the default mode of human psychology is to grab onto comforting beliefs for purely emotional reasons, and then justify those beliefs to ourselves with post-hoc rationalizations." - Steven Novella

None of our hearts are pure, we always have mixed motives. Are self deceivers, but the worst of all Deceits is to murmur 'Lord, I am not worthy' And, lying easy, turn your face to the wall.

Om is that God of love. Like a loving mother Om cleans us of our clutters collected through many incarnations.

Do not allow hate to take root in your heart.

We are afraid that Heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that the mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives. A man's love for a woman is not mercenary because he wants to marry her, nor his love for poetry mercenary because he wants to read it, nor his love of exercise less disinterested because he wants to run and leap and walk. Love, by definition, seeks to enjoy its object.

The motivation of transparency is important. The culture teaches people to be candid and blunt, but this usually revolves around self-centeredness – you have a right to express your true feelings and your rage. This is an entitlement. Instead, the Christian way to approach transparency is to realize out candidness should be motivated by a desire to have a pure heart before God and others.

I had motives for not wanting the world to have a meaning; and consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning in the world is not concerned exclusively with a problem in pure metaphysics. He is also concerned to prove that there is no valid reason why he personally should not do as he wants to do. For myself, as no doubt for most of my friends, the philosophy of meaninglessness was essentially an instrument of liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom. The supporters of this system claimed that it embodied the meaning - the Christian meaning, they insisted - of the world. There was one admirably simple method of confuting these people and justifying ourselves in our erotic revolt: we would deny that the world had any meaning whatever.

Edison was by far the most successful and, probably, the last exponent of the purely empirical method of investigation. Everything he achieved was the result of persistent trials and experiments often performed at random but always attesting extraordinary vigor and resource. Starting from a few known elements, he would make their combinations and permutations, tabulate them and run through the whole list, completing test after test with incredible rapidity until he obtained a clue. His mind was dominated by one idea, to leave no stone unturned, to exhaust every possibility.

Be furious. Say that it’s unforgivable. A strong pure anger. Let it become an unshakeable force such that your limbs can’t be moved.

Neatness and cleanliness is not a function of how rich or poor you are but that of mentality and principle.

To send men to the firing squad, judicial proof is unnecessary. These procedures are an archaic bourgeois detail. This is a revolution! And a revolutionary must become a cold killing machine motivated by pure hate. We must create the pedagogy of the paredón [execution wall].

Explore the wonders of different shades of colours. It is purely lovely.

Don't only learn from the rich and successful men, also learn from the poor and those that failed woefully, for in their failures lies the secret of success as well.

A true romantic will break the rules for the right reasons. He will not conform to the ideals bestowed upon him by society. Instead he will fight for a climate of freedom that allows him to pursue and obtain his heart's true yearning. He will appear incorrect in his upright form, but such perception only through the eyes of those travelling under the hypnotic notion of social paradigms. Do not judge he who is breaking the rules, rather try to understand his motivations. If his intent is pure then his fight is not in vain.

I doubt if he ever confronted and acknowledged his own deeper motivations, except when they were as pure as spring water.

Never forget a man who weathered and rescued you from the storm just because you can see the shores.

But if there’s one thing I’ve learned since the start of the war, it’s that as long as we believe, we take our faith with us, whatever we do, wherever we go, if our motives are pure.

But if we never acted except when we were certain our motives were pure, we would never act at all.

Let us never get so jaded by the complexities of life that we forget the sweetness, pureness, innocence of love at first bloom.

Renew your mind every morning with pure thoughts.

It is abominable, Sophy!" “Yes, if the motive were not pure!

The only instance where five purely-negative words had had a highly positive, motivational impact are Winston Churchill's, "Never, Never, Never, Never Give-up.

That night, I continued my on-going chat with God. “Did Pam’s prayer count? I love her. And I understand her wanting a ticket to heaven, but her prayer seemed more like fire insurance against hell than a heartfelt desire to hang out with You.”    “Don’t worry.” God smiled. “No one comes to me with pure motives.”    Wow! I thought for a minute. “You really do love us, don’t You?”    “I do.

We are not wise enough, pure enough, or strong enough to aim and sustain such a single motive over a lifetime. That way lies fanaticism or failure. But if the single motive is the master motivation of God's calling, the answer is yes. In any and all situations, both today and tomorrow's tomorrow, God's call to us is the unchanging and ultimate whence, what, why, and whither of our lives. Calling is a 'yes' to God that carries a 'no' to the chaos of modern demands. Calling is the key to tracing the story line of our lives and unriddling the meaning of our existence in a chaotic world.

The real motivation was purely selfish. I was on a quest to help myself. I believe the same is true for most people who go into mental health. We are drawn to this profession because we are damaged—we study psychology to heal ourselves.

A free spirit is not bound by this, that, matter, materialism or opinion. They sing, dance and flow on the wind - for they are at one with it. They are nothing and everything - void and expanse. Even space and time does not confine or define them. For they are pure energy itself.

If your heart, mind, and actions are selfish, they will ultimately divide you, others, or entire [establishments]. When motivation is pure and selfless, it will result in helping bring others together.

Moving parts in rubbing contact require lubrication to avoid excessive wear. Honorifics and formal politeness provide lubrication where people rub together. Often the very young, the untravelled, the naive, the unsophisticated deplore these formalities as "empty," "meaningless," or "dishonest," and scorn to use them. No matter how "pure" their motives, they thereby throw sand into machinery that does not work too well at best.

Motives for murder are sometimes very trivial, Madame.” “What are the most usual motives, Monsieur Poirot?” “Most frequent—money. That is to say, gain in its various ramifications. Then there is revenge—and love, and fear, and pure hate, and beneficence—” “Monsieur Poirot!” “Oh, yes, Madame. I have known of—shall we say A?—being removed by B solely in order to benefit C. Political murders often come under the same heading. Someone is considered to be harmful to civilization and is removed on that account. Such people forget that life and death are the affair of the good God.

Not knowing anything, not searching for anything, understanding that we can’t hold on to anything, leaves us with nothing — nothing except our original nature, pure awareness.

Don't cheat the foundation of a house because you want to save for the roofing for at the end, you will have only roofed rubbles.

The only instance where five purely-negative words have had a highly positive, motivational impact, are Winston Churchill's "Never, Never, Never, Never Give-Up".

The real motivation was purely selfish. I was on a quest to help myself. I believe the same is true for most people who go into mental health.

Humble me so I do what is right. Break me so I cling to You. Expose me so my motives stay pure.

The aim is to love God because the pure heart loves loving God and because the true mind knows He deserves it. Unlike the accusations and beliefs of the critics and skeptics, it is neither an obligation of duty; nor a fear of damnation; nor a wish for power; nor a desire to appear more righteous than others; nor because God needs it; but because through all love, truth, reason, faith, honesty, and joy in and beyond oneself and the universe, He is worthy.

We may feel good about our words our intentions and our motivation may be pure but our message probably will be lost or misunderstood if we overlook how others are going to perceive what we say.

So maybe this was another example of nothing ever being just one thing. No motive is pure. No one is good or bad—but a hearty mix of both. And sometimes life actually gives to you by taking away.

Now, for example, people with freckles aren’t thought of as a minority by the nonfreckled. They aren’t a minority in the sense we’re talking about. And why aren’t they? Because a minority is only thought of as a minority when it constitutes some kind of a threat to the majority, real or imaginary. And no threat is ever quite imaginary. Anyone here disagree with that? If you do, just ask yourself, What would this particular minority do if it suddenly became the majority overnight? You see what I mean? Well, if you don’t – think it over! “All right. Now along come the liberals – including everybody in this room, I trust – and they say, ‘Minorities are just people, like us.’ Sure, minorities are people – people, not angels. Sure, they’re like us – but not exactly like us; that’s the all-too- familiar state of liberal hysteria in which you begin to kid yourself you honestly cannot see any difference between a Negro and a Swede….” (Why, oh why daren’t George say “between Estelle Oxford and Buddy Sorensen”? Maybe, if he did dare, there would be a great atomic blast of laughter, and everybody would embrace, and the kingdom of heaven would begin, right here in classroom. But then again, maybe it wouldn’t.) “So, let’s face it, minorities are people who probably look and act and – think differently from us and hay faults we don’t have. We may dislike the way they look and act, and we may hate their faults. And it’s better if we admit to disliking and hating them than if we try to smear our feelings over with pseudo liberal sentimentality. If we’re frank about our feelings, we have a safety valve; and if we have a safety valve, we’re actually less likely to start persecuting. I know that theory is unfashionable nowadays. We all keep trying to believe that if we ignore something long enough it’ll just vanish…. “Where was I? Oh yes. Well, now, suppose this minority does get persecuted, never mind why – political, economic, psychological reasons. There always is a reason, no matter how wrong it is – that’s my point. And, of course, persecution itself is always wrong; I’m sure we all agree there. But the worst of it is, we now run into another liberal heresy. Because the persecuting majority is vile, says the liberal, therefore the persecuted minority must be stainlessly pure. Can’t you see what nonsense that is? What’s to prevent the bad from being persecuted by the worse? Did all the Christian victims in the arena have to be saints? “And I’ll tell you something else. A minority has its own kind of aggression. It absolutely dares the majority to attack it. It hates the majority–not without a cause, I grant you. It even hates the other minorities, because all minorities are in competition: each one proclaims that its sufferings are the worst and its wrongs are the blackest. And the more they all hate, and the more they’re all persecuted, the nastier they become! Do you think it makes people nasty to be loved? You know it doesn’t! Then why should it make them nice to be loathed? While you’re being persecuted, you hate what’s happening to You, you hate the people who are making it happen; you’re in a world of hate. Why, you wouldn’t recognize love if you met it! You’d suspect love! You’d think there was something behind it – some motive – some trick…

mam Mawlud says that abandoning a good act out of fear of ostentation (رياء) is worse than engaging in ostentation itself. A person should not abandon, for example, going to the mosque because he fears ostentation as the motive. One should not submit to an irrational fear that is perhaps inspired by evil whisperings, and thus deprive himself of the blessing of congregational prayer in a mosque. It is better to continue with one's good deeds and to continue to keep one's intentions pure and sincere

God, who in the beginning was the creator, appears in the end as revenger and rewarder. Deference to such a God admittedly can produce virtuous actions; however, because fear of punishment or hope for reward are their motive, these actions will not be purely moral; on the contrary, the inner essence of such virtue will amount to prudent and carefully calculating egoism.

I tried to search out God’s hand in everything. Every tragedy I wanted to find the almighty’s reason for it being so. Yet, after many years, I concluded that there was no motive behind the good or bad things that befall mankind. There was no other course. Retracing those steps will just lead to the confirmation that our life is purely made of chaotic events strung together.

Why wait for your awakening? The moment your eyes are open, seize the day. Would you hold back when the Beloved beckons? Would you deliver your litany of sins like a child's collection of sea shells, prized and labeled? "No, I can't step across the threshold," you say, eyes downcast. "I'm not worthy, I'm afraid, and my motives aren't pure." "I'm not perfect, and surely I haven't practiced nearly enough." "My meditation isn't deep, and my prayers are sometimes insincere." "I still chew my fingernails, and the refrigerator isn't clean." Do you value your reasons for staying small more than the light shining though the open door? Forgive yourself. Now is the only time you have to be whole. Now is the sole moment that exists to live in the light of your true Self. Perfection is not a prerequisite for anything but pain. Please, oh please, don't continue to believe in your disbelief. This is the day of your awakening.

You are pure awareness at center, human in appearance.

Numerous examples have convinced me that God ultimately saves him whose motive is pure.

Keep your mindset strong, your heart pure, your intentions kind and your dreams big.

I tore the crusts off my grilled cheese sandwich and set them aside to throw out for the birds. Their motives were pure -- hunger, thirst, shelter -- and they didn't mind leftovers.

In the temple of science are many mansions, and various indeed are they that dwell therein and the motives that have led them thither. Many take to science out of a joyful sense of superior intellectual power; science is their own special sport to which they look for vivid experience and the satisfaction of ambition; many others are to be found in the temple who have offered the products of their brains on this altar for purely utilitarian purposes. Were [someone to] drive all the people belonging to these two categories out of the temple, the assemblage would be seriously depleted, but there would still be some men, of both present and past times, left inside. Our Planck is one of them, and that is why we love him.

Because the persecuting majority is vile, says the liberal, therefore the persecuted minority must be stainlessly pure...What's to prevent the bad from being persecuted by the worse? Did all the Christian victims on the arena have to be saints? ...A minority has its own kind of aggression. It absolutely dares the majority to attack it. It hates the majority - not without a cause, I grant you. It even hates the other minorities - because all minorities are in competition; each one proclaims that its sufferings are the worst and its wrongs are the blackest. And the more they all hate, and the more they're all persecuted, the nastier they become! Do you think it makes people nasty to be loved? You know it doesn’t! Then why should it make them nice to be loathed? While you’re being persecuted, you hate what’s happening to you, you hate the people who are making it happen; you’re in a world of hate. Why, you wouldn’t recognize love if you met it! You’d suspect love! You’d think there was something behind it—some motive—some trick.

Use wisdom when developing relationships and establishing new alliances. There are people who do not have pure motives as it pertains to developing relationships. They only want to be seen with you because they want to establish association. These people want the recognition affiliated with your success but they are not willing to go through what you did to achieve it.

One of the strongest motivations for rereading is purely selfish: it helps you remember what you used to be like. Open an old paperback, spangled with marginalia in a handwriting you outgrew long ago, and memories will jump out with as much vigor as if you’d opened your old diary. These book-memories, says Hazlitt, are “pegs and loops on which we can hang up, or from which we can take down, at pleasure, the wardrobe of a moral imagination, the relics of our best affections, the tokens and records of our happiest hours.” Or our unhappiest. Rereading forces you to spend time, at claustrophobically close range, with your earnest, anxious, pretentious, embarrassing former self, a person you thought you had left behind but who turns out to have been living inside you all along.

If you are ever to know power and passion in your prayer life, you need to pray with a devout heart—with a pure motive seeking only the glory of God. You also need to pray with a humble heart, seeking only the attention of God, not men. Finally, you need to pray with a confident heart, knowing full well that God already knows what you need. If you go to God on those terms, He will reward you in ways you could never imagine, and you’ll learn the value of being alone with God.

Schartz would never live in a world so open. His would always be occluded by the fact that his understanding and his ambition outstripped his talent. He'd never be as good as he wanted to be, not at baseball, not at football, not at reading Greek or taking the LSAT. And beyond all that he'd never be as _good_ as he wanted to be. He'd never found anything inside himself that was really good and pure, that wasn't double-edged, that couldn't just as easily become its opposite. He had tried and failed to find that thing and he would continue to try and fail, or else he would leave off trying and keep on failing. He had no art to call his own. He knew how to motivate people, manipulate people, move them around, this was his only skill. He was like a minor Greek god you've barely heard of, who sees through the glamour of the armor and down into the petty complexity of each soldier's soul. And in the end is powerless to bring about anything resembling his vision. The loftier, arbitrary gods intervene.

I had motives for not wanting the world to have a meaning; consequently assumed that it had not; and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning for this world is not concerned exclusively with the problem of pure metaphysics; he is also concerned to prove that there is no valid reason why he personally should not do as he wants to...For myself...the philosophy of meaninglessness was essentially an instrument of liberation, sexual and political.

Meanwhile, infants and small children are exceptionally authentic beings because their emotional reactions and their thoughts are raw and honest. If they are happy, they smile, giggle, exclaim in pure joy, and feel excited, motivated, curious, and creative. If they are hurt, they cry, disengage, get angry, seek help and protection, and feel betrayed, sad, scared, lonely, and helpless. They don’t hide behind a mask.

I wanted to help people, I suppose.” I shrugged. “That’s it, really.” Which was bullshit. I mean, of course I wanted to help people. But that was a secondary aim—particularly at the time I started training. The real motivation was purely selfish. I was on a quest to help myself. I believe the same is true for most people who go into mental health.

I also know that I won't go forth and have children just in case I might regret missing it later in life; I don't think this is a strong enough motivation to bring more babies onto the earth. Though I suppose people do reproduce sometimes for that reason - for insurance against later regret. I think people have children for all manner of reasons- sometimes out of pure desire to nurture and witness life, sometimes out of an absence of choice, sometimes without thinking about it in any particular way. Not all the reasons to have children are the same, and not all of them are necessarily unselfish. Not all the reasons not to have children are the same, either, though. Nor are all those reasons necessarily selfish.

I mentioned early in this book the kind of rereading distinctive of a fan--the Tolkien addict, say, or the devotee of Jane Austen or Trollope or the Harry Potter books. The return to such books is often motivated by a desire to dwell for a time in a self-contained fictional universe, with its own boundaries and its own rules. (It is a moot question whether Austen and Trollope's first readers were drawn to their novels for these reasons, but their readers today often are.) Such rereading is not purely a matter of escapism, even though that is one reason for its attraction: we should note that it's not what readers are escaping from but that they are escaping into that counts most. Most of us do not find fictional worlds appealing because we find our own lives despicable, though censorious people often make that assumption. Auden once wrote that "there must always be ... escape-art, for man needs escape as he needs food and deep sleep." The sleeper does not disdain consciousness.

Never become a slave or captive to any person, substance, or situation. Be a willing servant. Give freely from a willing heart. In this way, you ensure freedom from the ensnarement of resentment, which builds up like plaque around the fond heart and extinguishes rapture. Give freely to your love, without regard for reward or consequences, but simply motivated by the pure pleasure that comes from giving … and that is its own reward.

Simple Prayer involves ordinary people bringing ordinary concerns to a loving and compassionate Father. There is no pretense in Simple Prayer. We do not pretend to be more holy, more pure, or more saintly than we actually are. We do not try to conceal our conflicting and contradictory motives from God—or ourselves. And in this posture we pour out our heart to the God who is greater than our heart and who knows all things (1 John 3:20).

I maintain, then, that scientific psychology (and, it may be added, the psychology of the same kind that we all unconsciously practise when we try to "figure to ourselves" the stirrings of our own or others' souls) has, in its inability to discover or even to approach the essence of the soul, simply added one more to the symbols that collectively make up the Macrocosm of the culture-man. Like everything else that is no longer becoming but become, it has put a mechanism in place of an organism. We miss in its picture that which fills our feeling of life (and should surely be " soul " if anything is) the Destiny-quality, the necessary directedness of existence, the possibility that life in its course actualizes. I do not believe that the word "Destiny" figures in any psychological system whatsoever — and we know that nothing in the world could be more remote from actual life-experience and knowledge of men than a system without such elements. Associations, apperceptions, affections, motives, thought, feeling, will — all are dead mechanisms, the mere topography of which constitutes the insignificant total of our "soul-science." One looked for Life and one found an ornamental pattern of notions. And the soul remained what it was, something that could neither be thought nor represented, the secret, the ever-becoming, the pure experience.

I did believe, at first, that I wanted only justice. I thought my heart was pure. We do like to have such good opinions of our motives when we're about to do something harmful, to someone else. But as Mr. Erskine also pointed out, Eros with his bow and arrows is not the only blind god. Justitia is the other one. Clumsy blind gods with edged weapons: Justitia totes a sword, which, coupled with her blindfold, is a pretty good recipe for cutting yourself.

What is fantasy? On one level, of course, it is a game: a pure pretense with no ulterior motive whatever. It is one child saying to another child, “Let’s be dragons,” and then they’re dragons for an hour or two. It is escapism of the most admirable kind—the game played for the game’s sake. On another level, it is still a game, but a game played for very high stakes. Seen thus, as art, not spontaneous play, its affinity is not with daydream, but with dream. It is a different approach to reality, an alternative technique for apprehending and coping with existence. It is not antirational but pararational; not realistic, but surrealistic, superrealistic, a heightening of reality. In Freud’s terminology, it employs primary, not secondary process thinking. It employs archetypes, which, Jung warned us, are dangerous things. Dragons are more dangerous, and a good deal commoner, than bears. Fantasy is nearer to poetry, to mysticism, and to insanity than naturalistic fiction is. It is a real wilderness, and those who go there should not feel too safe. And their guides, the writers of fantasy, should take their responsibilities seriously.

Baumeister's point is that we have a deep need to understand violence and cruelty through what he calls "the myth of pure evil." Of this myth's many parts, the most important are that evildoers are pure in their evil motives (they have no motives for their actions beyond sadism and greed); victims are pure in their victimhood (they did nothing to bring about their victimization); and evil comes from outside and is associated with a group or force that attacks our group. Furthermore, anyone who questions the application of the myth, who dares muddy the waters of moral certainty, is in league with evil.

I felt that the metal of my spirit, like a bar of iron that is softened and bent by a persistent flame, was being gradually softened and bent by the troubles that oppressed it. In spite of myself, I was conscious of a feeling of envy for those who did not suffer from such troubles, for the wealthy and the privileged; and this envy, I observed, was accompanied—still against my will—by a feeling of bitterness towards them, which, in turn, did not limit its aim to particular persons or situations, but, as if by an uncontrollable bias, tended to assume the general, abstract character of a whole conception of life. In fact, during those difficult days, I came very gradually to feel that my irritation and my intolerance of poverty were turning into a revolt against injustice, and not only against the injustice which struck at me personally but the injustice from which so many others like me suffered. I was quite aware of this almost imperceptible transformation of my subjective resentments into objective reflections and states of mind, owing to the bent of my thoughts which led always and irresistibly in the same direction: owing also to my conversation, which, without my intending it, alway harped upon the same subject. I also noticed in myself a growing sympathy for those political parties which proclaimed their struggle against the evils and infamies of the society to which, in the end I had attributed the troubles that beset me—a society which, as I thought, in reference to myself, allowed its best sons to languish and protected its worst ones. Usually, and in the simpler, less cultivated people, this process occurs without their knowing it, in the dark depths of consciousness where, by a kind of mysterious alchemy, egoism is transmuted into altruism, hatred into love, fear into courage; but to me, accustomed as I was to observing and studying myself, the whole thing was clear and visible, as though I were watching it happen in someone else; and yet I was aware the whole time that I was being swayed by material subjective factors, that I was transforming purely personal motives into universal reasons.

It seems to be contradictory. But the secret is that any desire without any personal or selfish motive will never bind you. Why? Because the pure, selfless desire has no expectation whatsoever, so it knows no disappointment no matter what the result. But though it expects nothing, it has its own reward. When you make someone happy, you see his or her happy face and feel happy yourself. If you have really experienced the joy of just giving something for the sake of giving, you will wait greedily for opportunities to get that joy again and again. Many people think that by renouncing everything, by becoming selfless and desireless, there is no enjoyment. No. That is not so. Instead, you become the happiest man or woman. The more you serve, the more happiness you enjoy. Such a person knows the secret of life. There is a joy in losing everything, in giving everything. You cannot be eternally happy by possessing things. The more you possess, the more sad you become. Haven’t we seen millionaires, people of high position, prime ministers, presidents? Are they happy? No. The higher the position, the greater the trouble. Only a saint, a renunciate, is always happy because there is nothing for a saint to lose. Because you don’t have anything, you have your Self always. That is the secret.

Let a man radically alter his thoughts, and he will be astonished at the rapid transformation it will effect in the material conditions of his life. Men imagine that thought can be kept secret, but it cannot; it rapidly crystallizes into habit, and habit solidifies into circumstance. Bestial thoughts crystallize into habits of drunkenness and sensuality, which solidify into circumstances of destitution and disease: impure thoughts of every kind crystallize into enervating and confusing habits, which solidify into distracting and adverse circumstances: thoughts of fear, doubt, and indecision crystallize into weak, unmanly, and irresolute habits, which solidify into circumstances of failure, indigence, and slavish dependence: lazy thoughts crystallize into habits of uncleanliness and dishonesty, which solidify into circumstances of foulness and beggary: hateful and condemnatory thoughts crystallize into habits of accusation and violence, which solidify into circumstances of injury and persecution: selfish thoughts of all kinds crystallize into habits of self-seeking, which solidify into circumstances more or less distressing. On the other hand, beautiful thoughts of all kinds crystallize into habits of grace and kindliness, which solidify into genial and sunny circumstances: pure thoughts crystallize into habits of temperance and self-control, which solidify into circumstances of repose and peace: thoughts of courage, self-reliance, and decision crystallize into manly habits, which solidify into circumstances of success, plenty, and freedom: energetic thoughts crystallize into habits of cleanliness and industry, which solidify into circumstances of pleasantness: gentle and forgiving thoughts crystallize into habits of gentleness, which solidify into protective and preservative circumstances: loving and unselfish thoughts crystallize into habits of self-forgetfulness for others, which solidify into circumstances of sure and abiding prosperity and true riches. A particular train of thought persisted in, be it good or bad, cannot fail to produce its results on the character and circumstances. A man cannot directly choose his circumstances, but he can choose his thoughts, and so indirectly, yet surely, shape his circumstances.

One of the strongest motivations for rereading is purely selfish: it helps you remember what you used to be like. Open an old paperback, spangled with marginalia in a handwriting you outgrew long ago, and memories will jump out with as much vigor as if you’d opened your old diary. These book-memories, says Hazlitt, are ‘pegs and loops on which we can hang up, or from which we can take down, at pleasure, the wardrobe of a moral imagination, the relics of our best affections, the tokens and records of our happiest hours.’ Or our unhappiest. Rereading forces you to spend time, at claustrophobically close range, with your earnest, anxious, pretentious, embarrassing former self, a person you thought you had left behind but who turns out to have been living inside you all along.

Like I told you, I’m not interested. I think the party is mostly a means of advancing one’s career anyway.” “Exactly, and your decision not to join is a political decision.” “Well, then my political decision is to not be political." “Exactly, that’s a political statement. You are expressing your opinion about current politics. Except you are political, everything we do is political…” “It’s a practical decision, not a political one… We don’t have to analyze everyone’s lives for motives.” “I wasn’t saying it’s wrong… I was just pointing out that your life says something about your politics whether you think about them or not. You can either just let that happen or you can think about the kind of choices you want to make.” “I’d like to continue to make my choices because they fit my life rather than out of some sense of ideology… In my experience ideology is a lot like religion; it’s a belief system and most people cling to it long after it becomes clear that their ideology doesn’t describe the real world…” “That’s as pure a description of an applied political theory as any I’ve ever heard.

Throw in the valley’s rich history of computer science breakthroughs, and you’ve set the stage for the geeky-hippie hybrid ideology that has long defined Silicon Valley. Central to that ideology is a wide-eyed techno-optimism, a belief that every person and company can truly change the world through innovative thinking. Copying ideas or product features is frowned upon as a betrayal of the zeitgeist and an act that is beneath the moral code of a true entrepreneur. It’s all about “pure” innovation, creating a totally original product that generates what Steve Jobs called a “dent in the universe.” Startups that grow up in this kind of environment tend to be mission-driven. They start with a novel idea or idealistic goal, and they build a company around that. Company mission statements are clean and lofty, detached from earthly concerns or financial motivations.

When one is born into a religion that is not too unsuitable for pronouncing the name of the Lord, when one loves that native religion, well-oriented and pure, it is difficult to conceive of a legitimate motive to abandon it before direct contact with God offers the soul to the divine will itself. Beyond this threshold, the change is only legitimate as an act of obedience. In fact history shows how this rarely happens. More often— perhaps always— the soul that reaches the highest spiritual regions is confirmed in the love of the tradition that served as its ladder. If the imperfection of the native religion is too great, or if it appears in a native environment under a form that is too corrupt, or if circumstances prevent that religion from being born or even kills it, the adoption of a strange religion is legitimate. Legitimate and necessary for certain people; not, without a doubt, for all. It is the same for those who have been raised without any religious practice. In all other cases, to change religions is an extremely grave (serious) decision and it is even more serious to push someone else to do so. It is still an infinitely more serious exercise, in this sense, to officially apply such pressure upon conquered lands.

On no account would I do a picture which I should be unwilling to show to all the world - or at least all the artistic world. If I did not believe I could take pictures of all children without any lower motive than a pure love of Art, I would not ask it: and if I thought there was any fear of its lessening their beautiful simplicity of character, I would not ask it. I print all such pictures myself, and of course would not let any one see them without your permission. I fear you will reply that the one insuperable objection is "Mrs. Grundy"--that people will be sure to hear that such pictures have been done, and that they will talk. As to their hearing of it, I say "of course. All the world are welcome to hear of it, and I would not an any account suggest to the children to mention it—which would at once introduce an objectionable element"—but as to people talking about it, I will only quote the grand old monkish legend: They say: Quhat do they say? Lat them say!

As Christians we face two tasks in our evangelism: saving the soul and saving the mind, that is to say, not only converting people spiritually, but converting them intellectually as well. And the Church is lagging dangerously behind with regard to this second task. If the church loses the intellectual battle in one generation, then evangelism will become immeasurably more difficult in the next. The war is not yet lost, and it is one which we must not lose: souls of men and women hang in the balance. For the sake of greater effectiveness in witnessing to Jesus Christ Himself, as well as for their own sakes, evangelicals cannot afford to keep on living on the periphery of responsible intellectual existence. Thinking about your faith is indeed a virtue, for it helps you to better understand and defend your faith. But thinking about your faith is not equivalent to doubting your faith. Doubt is never a purely intellectual problem. There is a spiritual dimension to the problem that must be recognized. Never lose sight of the fact that you are involved in spiritual warfare and there is an enemy of your soul who hates you intensely, whose goal is your destruction, and who will stop at nothing to destroy you. Reason can be used to defend our faith by formulating arguments for the existence of God or by refuting objections. But though the arguments so developed serve to confirm the truth of our faith, they are not properly the basis of our faith, for that is supplied by the witness of the Holy Spirit Himself. Even if there were no arguments in defense of the faith, our faith would still have its firm foundation. The more I learn, the more desperately ignorant I feel. Further study only serves to open up to one's consciousness all the endless vistas of knowledge, even in one's own field, about which one knows absolutely nothing. Don't let your doubts just sit there: pursue them and keep after them until you drive them into the ground. We should be cautious, indeed, about thinking that we have come upon the decisive disproof of our faith. It is pretty unlikely that we have found the irrefutable objection. The history of philosophy is littered with the wrecks of such objections. Given the confidence that the Holy Spirit inspires, we should esteem lightly the arguments and objections that generate our doubts. These, then, are some of the obstacles to answered prayer: sin in our lives, wrong motives, lack of faith, lack of earnestness, lack of perseverance, lack of accordance with God’s will. If any of those obstacles hinders our prayers, then we cannot claim with confidence Jesus’ promise, “Whatever you ask in my name, I will do it”. And so I was led to what was for me a radical new insight into the will of God, namely, that God’s will for our lives can include failure. In other words, God’s will may be that you fail, and He may lead you into failure! For there are things that God has to teach you through failure that He could never teach you through success. So many in our day seem to have been distracted from what was, is and always will be the true priority for every human being — that is, learning to know God in Christ. My greatest fear is that I should some day stand before the Lord and see all my works go up in smoke like so much “wood, hay, and stubble”. The chief purpose of life is not happiness, but knowledge of God. People tend naturally to assume that if God exists, then His purpose for human life is happiness in this life. God’s role is to provide a comfortable environment for His human pets. But on the Christian view, this is false. We are not God’s pets, and the goal of human life is not happiness per se, but the knowledge of God—which in the end will bring true and everlasting human fulfilment. Many evils occur in life which may be utterly pointless with respect to the goal of producing human happiness; but they may not be pointless with respect to producing a deeper knowledge of God.

Specious, but wrongful deem The speech of those ill-taught ones who extol The letter of their Vedas, saying, "This Is all we have, or need;" being weak at heart With wants, seekers of Heaven: which comes—they say—As "fruit of good deeds done;" promising men Much profit in new births for works of faith; In various rites abounding; following whereon Large merit shall accrue towards wealth and power; Albeit, who wealth and power do most desire Least fixity of soul have such, least hold On heavenly meditation. Much these teach, From Veds, concerning the "three qualities;" But thou, be free of the "three qualities," Free of the "pairs of opposites,"[ FN# 2] and free From that sad righteousness which calculates; Self-ruled, Arjuna! simple, satisfied![ FN# 3] Look! like as when a tank pours water forth To suit all needs, so do these Brahmans draw Text for all wants from tank of Holy Writ. But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety! Yet, the right act Is less, far less, than the right-thinking mind. Seek refuge in thy soul; have there thy heaven! Scorn them that follow virtue for her gifts! The mind of pure devotion—even here—Casts equally aside good deeds and bad, Passing above them. Unto pure devotion Devote thyself: with perfect meditation Comes perfect act, and the right-hearted rise—More certainly because they seek no gain—Forth from the bands of body, step by step, To highest seats of bliss.

The duties, which a man performs as a friend or parent, do not seem merely owing to his benefactor or children; nor can he be wanting to these duties, without breaking through all the ties of nature and morality. A strong inclination may prompt him to the performance: A sentiment of order and moral obligation joins its force to these natural ties: And the whole man, if truly virtuous, is drawn to his duty, without any effort or endeavour. Even with regard to the virtues, which are more austere, and more founded on reflection, such as public spirit, filial duty, temperance, or integrity; the moral obligation, in our apprehension, removes all pretension to religious merit; and the virtuous conduct is deemed no more than what we owe to society and to ourselves. In all this, a superstitious man finds nothing, which he has properly performed for the sake of his deity, or which can peculiarly recommend him to the divine favor and protection. He considers not, that the most genuine method of serving the divinity is by promoting the happiness of his creatures. He still looks out for some immediate service of the supreme Being, in order to allay those terrors, with which he is haunted. And any practice, recommended to him, which either serves to no purpose in life, or offers the strongest violence to his natural inclinations; that practice he will the more readily embrace, on account of those very circumstances, which should make him absolutely reject it. It seems the more purely religious, because it proceeds from no mixture of any other motive or consideration. And if, for its sake, he sacrifices much of his ease and quiet, his claim of merit appears still to rise upon him, in proportion to the zeal and devotion, which he discovers. In restoring a loan, or paying a debt, his divinity is nowise beholden to him; because these acts of justice are what he was bound to perform, and what many would have performed, were there no god in the universe. But if he fast a day, or give himself a sound whipping; this has a direct reference, in his opinion, to the service of God. No other motive could engage him to such austerities. By these distinguished marks of devotion, he has now acquired the divine favor; and may expect, in recompense, protection, and safety in this world, and eternal happiness in the next.

Cînd iubeşti o fiinţă, momentele de reală cunoaştere sunt extrem de rare; apariţia lor se datoreaza unui minus de iubire. Cînd ajungi uneori să-ţi dai seama din afară, cu o perspectivă obiectivă, că femeia care-ţi şerpuieşte ca o obsesie intreaga ta fiinţă, care a crescut organic in tine seamănă cu oricare alta ca adîncime sufletească sau cînd înţelegi că zîmbetul ei nu e unic, ci perfect reversibil; cand o poţi înseria şi încadra în rîndul celorlalte şi găseşti explicaţii generale pentru reacţiile ei individuale, atunci cunoaşterea a suplinit dureros elanurile iubirii. lubirea este o fugă de adevăr. Şi iubim cu adevărat numai cînd nu vrem adevărul. Iubirea împotriva adevărului, iată o lupta pentru viaţă, pentru propriile extazuri şi pentru propriile greşeli. Pe fiinţa ce o iubim o cunoaştem cu adevărat numai după ce n-o mai iubim, cînd am devenit lucizi, clari, seci şi goi. Şi în iubire nu putem cunoaşte, fiindcă persoana ce o iubim actualizează numai un potenţial lăuntric de iubire. Realitatea primordială şi efectivă este iubirea din noi. Pentru aceasta iubim. Iubesc iubirea din mine, iubesc iubirea mea. Femeia este pretextul indispensabil care-mi aduce într-un ritm intens pulsaţiile timide ale iubirii. Nu poate exista o iubire pur subiectivă. Dar între abandonarea în experienţa voluptuoasă a iubirii ca stare pură şi abandonarea în culmile unei alte fiinţe, întîia este cea primordială. Iubim o femeie, fiindcă ne este scumpă iubirea noastră. Singurătatea sexelor şi lupta sălbatică între bărbat şi femeie îşi au izvorul în această interioritate a iubirii. Căci în iubire ne gustăm, ne savurăm pe noi înşine, ne încîntăm de voluptăţile tremurului nostru erotic. Din acest motiv, iubirea este cu atît mai intensă şi mai profundă, cu cît distanţa de persoana iubită este mai mare. Prezenţa ei fizică face din sentimentul nostru ceva prea orientat, cu o direcţie prea determinată, încît ceea ce este în noi cu adevărat trăire erotică pură, elan subiectiv, ne pare a veni din afară, desprinzîndu-se din prezenţa fizică a persoanei iubite. Numai iubirea de departe, iubirea care creşte alimentată de fatalitatea spaţiului, numai aceasta se prezintă ca stare pură. Atunci ai priză directă pe adinca ei interioritate, atunci trăieşti iubirea ca iubire, adîncindu-te în zvacniriIe unui sentiment, în farmecul lui voluptuos, care face suferinţele fluide, le topeşte ca într-o iluzie. La oamenii cu multă imaginaţie şi cu o viaţă interioară complicată, se găseşte nu arareori o astfel de purificare a iubirii încît ei trăiesc elanurile iubirii in ceea ce ele au suav, virginal, în volutele vitale ale iubirii, în pulsaţiile ei pure, în potenţialul erotic ca atare, inainte ca o fiinţă să fi trezit la viaţă şi să fi actualizat acest potenţial. Contopirea în tremurul vital, în iubirea ca germen, în iubirea ca dorinţă face din sufletul acestor oameni fîntîni nesecate de stări cristaline în puritatea lor.