Rational Emotive Quotes

One ought to hold on to one's heart; for if one lets it go, one soon loses control of the head too.

Rationalization is a process of not perceiving reality, but of attempting to make reality fit one’s emotions.

...But the Mahommedan religion increases, instead of lessening, the fury of intolerance. It was originally propagated by the sword, and ever since, its votaries have been subject, above the people of all other creeds, to this form of madness. In a moment the fruits of patient toil, the prospects of material prosperity, the fear of death itself, are flung aside. The more emotional Pathans are powerless to resist. All rational considerations are forgotten. Seizing their weapons, they become Ghazis—as dangerous and as sensible as mad dogs: fit only to be treated as such. While the more generous spirits among the tribesmen become convulsed in an ecstasy of religious bloodthirstiness, poorer and more material souls derive additional impulses from the influence of others, the hopes of plunder and the joy of fighting. Thus whole nations are roused to arms. Thus the Turks repel their enemies, the Arabs of the Soudan break the British squares, and the rising on the Indian frontier spreads far and wide. In each case civilisation is confronted with militant Mahommedanism. The forces of progress clash with those of reaction. The religion of blood and war is face to face with that of peace.

As emotions may take apart bit by bit the rational blueprints in our imagination, dreams may expose what is veiled in the safe haven of our thoughts and disclose elements, which bring to light some baffling qualities that we might never have presumed ("Only silence remained")

Symptoms of Amor Deliria Nervosa PHASE ONE: -preoccupation; difficulty focusing -dry mouth -perspiration, sweaty palms -fits of dizziness and disorientation -reduced mental awareness; racing thoughts; impaired reasoning skills PHASE TWO: -periods of euphoria; hysterical laughter and heightened energy -periods of despair; lethargy -changes in appetite; rapid weight loss or weight gain -fixation; loss of other interests -compromised reasoning skills; distortion of reality -disruption of sleep patterns; insomnia or constant fatigue -obsessive thoughts and actions -paranoia; insecurity PHASE THREE (CRITICAL): -difficulty breathing -pain in the chest, throat or stomach -complete breakdown of rational faculties; erratic behavior; violent thoughts and fantasies; hallucinations and delusions PHASE FOUR (FATAL): -emotional or physical paralysis (partial or total) -death If you fear that you or someone you know may have contracted deliria, please call the emergency line toll-free at 1-800-PREVENT to discuss immediate intake and treatment.

Don't let your emotions get in the way of rational decision making.

Feelings are not supposed to be logical. Dangerous is the man who has rationalized his emotions.

Anyone who can rationalize love through intellect, has no idea what love is, for it is an emotion, and cannot be rationalized. For love is crazy.

Approach everything rationally, and you become harsh. Pole along in the stream of emotions, and you will be swept away by the current. Give free rein to your desires, and you become uncomfortably confined. It is not a very agreeable place to live, this world of ours.

Rationality belongs to the cool observer, but because of the stupidity of the average man, he follows not reason, but faith, and the naive faith requires necessary illusion and emotionally potent oversimplifications which are provided by the myth-maker to keep ordinary person on course.

Jonathan Haidt said in another context, “The emotional tail wags the rational dog.

As for the Republicans -- how can one regard seriously a frightened, greedy, nostalgic huddle of tradesmen and lucky idlers who shut their eyes to history and science, steel their emotions against decent human sympathy, cling to sordid and provincial ideals exalting sheer acquisitiveness and condoning artificial hardship for the non-materially-shrewd, dwell smugly and sentimentally in a distorted dream-cosmos of outmoded phrases and principles and attitudes based on the bygone agricultural-handicraft world, and revel in (consciously or unconsciously) mendacious assumptions (such as the notion that real liberty is synonymous with the single detail of unrestricted economic license or that a rational planning of resource-distribution would contravene some vague and mystical 'American heritage'...) utterly contrary to fact and without the slightest foundation in human experience? Intellectually, the Republican idea deserves the tolerance and respect one gives to the dead.

No matter how much insight and understanding we develop, the rational brain is basically impotent to talk the emotional brain out of its own reality.

But the rational mind usually doesn't decide what emotions we "should" have !

How often people speak of art and science as though they were two entirely different things, with no interconnection. An artist is emotional, they think, and uses only his intuition; he sees all at once and has no need of reason. A scientist is cold, they think, and uses only his reason; he argues carefully step by step, and needs no imagination. That is all wrong. The true artist is quite rational as well as imaginative and knows what he is doing; if he does not, his art suffers. The true scientist is quite imaginative as well as rational, and sometimes leaps to solutions where reason can follow only slowly; if he does not, his science suffers.

Our emotional mind will harness the rational mind to its purposes, for our feelings and reactions-- rationalizations-- justifying them in terms of the present moment, without realizing the influence of our emotional memory.

You cannot control faeries. Can. Not. They aren't logical or rational. They don't obey the same laws (physical, social, emotional, traffic - you name it) that we do.

You like to imagine yourself in control of your fate, consciously planning the course of your life as best you can. But you are largely unaware of how deeply your emotions dominate you. They make you veer toward ideas that soothe your ego. They make you look for evidence that confirms what you already want to believe. They make you see what you want to see, depending on your mood, and this disconnect from reality is the source of the bad decisions and negative patterns that haunt your life. Rationality is the ability to counteract these emotional effects, to think instead of react, to open your mind to what is really happening, as opposed to what you are feeling. It does not come naturally; it is a power we must cultivate, but in doing so we realize our greatest potential.

We are not rational creatures who feel; we are emotional creatures who rationalize.

Tell me I'm not crazy," He said. I couldn't do that. I was nowhere near sane enough at the moment to advise anyone else on rational behavior.

there is no such thing as a rational person. We are emotional creatures with some token capacity for reason.

Too many people are unaware that it is not outer events or circumstances that will create happiness; rather, it is our perception of events and of ourselves that will create, or uncreate, positive emotions.

Much of what we call emotion is nothing more or less than a certain kind - a biased, prejudiced, or strongly evaluative kind - of thought.

How does one man assert his power over another, Winston?“ Winston thought. “By making him suffer”, he said. “Exactly. By making him suffer. Obedience is not enough. Unless he is suffering, how can you be sure that he is obeying your will and not his own? Power is in inflicting pain and humiliation. Power is in tearing human minds to pieces and putting them together again in new shapes of your own choosing. Do you begin to see, then, what kind of world we are creating? It is the exact opposite of the stupid hedonistic Utopias that the old reformers imagined. A world of fear and treachery is torment, a world of trampling and being trampled upon, a world which will grow not less but MORE merciless as it refines itself. Progress in our world will be progress towards more pain. The old civilizations claimed that they were founded on love or justice. Ours is founded upon hatred. In our world there will be no emotions except fear, rage, triumph, and self-abasement. Everything else we shall destroy – everything. Already we are breaking down the habits of thought which have survived from before the Revolution. We have cut the links between child and parent, and between man and man, and between man and woman. No one dares trust a wife or a child or a friend any longer. But in the future there will be no wives and no friends. Children will be taken from their mothers at birth, as one takes eggs from a hen. The sex instinct will be eradicated. Procreation will be an annual formality like the renewal of a ration card. We shall abolish the orgasm. Our neurologists are at work upon it now. There will be no loyalty, except loyalty towards the Party. There will be no love, except the love of Big Brother. There will be no laughter, except the laugh of triumph over a defeated enemy. There will be no art, no literature, no science. When we are omnipotent we shall have no more need of science. There will be no distinction between beauty and ugliness. There will be no curiosity, no enjoyment of the process of life. All competing pleasures will be destroyed.

Rationality was returning to deal with the mess that emotions had created.

To want to tackle everything rationally is irrational.

For emotion is the enemy of rational argument.

Happiness is not to be achieved at the command of emotional whims. Happiness is not the satisfaction of whatever irrational wishes you might blindly attempt to indulge. Happiness is a state of non-contradictory joy—a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your own destruction, not the joy of escaping from your mind, but of using your mind's fullest power, not the joy of faking reality, but of achieving values that are real, not the joy of a drunkard, but of a producer. Happiness is possible only to a rational man, the man who desires nothing but rational goals, seeks nothing but rational values and finds his joy in nothing but rational actions.

Time’s up. Excellent work. All the rational solutions came from the aspies. Everyone else was incapacitated by emotion.

In every man there are two minds that work side by side, the one checking the other; thus emotion stands against reason, intellect corrects passion and first impressions act a little, but very little, before quick reflection.

I mean, that's at least in part why I ingested chemical waste - it was a kind of desire to abbreviate myself. To present the CliffNotes of the emotional me, as opposed to the twelve-column read. I used to refer to my drug use as putting the monster in the box. I wanted to be less, so I took more - simple as that. Anyway, I eventually decided that the reason Dr. Stone had told me I was hypomanic was that he wanted to put me on medication instead of actually treating me. So I did the only rational thing I could do in the face of such as insult - I stopped talking to Stone, flew back to New York, and married Paul Simon a week later.

Often the mass emotions are those which seem the noblest, best and most beautiful. And yet, inside a year, five years, a decade, five decades, people will be asking, "How could you have believed that?" because events will have taken place that will have banished the said mass emotions to the dustbin of history.

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

Fear and anxiety affect decision making in the direction of more caution and risk aversion... Traumatized individuals pay more attention to cues of threat than other experiences, and they interpret ambiguous stimuli and situations as threatening (Eyesenck, 1992), leading to more fear-driven decisions. In people with a dissociative disorder, certain parts are compelled to focus on the perception of danger. Living in trauma-time, these dissociative parts immediately perceive the present as being "just like" the past and "emergency" emotions such as fear, rage, or terror are immediately evoked, which compel impulsive decisions to engage in defensive behaviors (freeze, flight, fight, or collapse). When parts of you are triggered, more rational and grounded parts may be overwhelmed and unable to make effective decisions.

Don't let your emotions get in the way of rational decision making.

Women of color are rarely given the benefit of the doubt and even more rarely considered worthy of sympathy and support. If we are angry it is because we are bullies, if we are crying it is because we are indulging in the cult of victimhood, if we are poised it is because we lack emotion, if we are emotional it is because we are less rational human and more primitive animal.

Apparently rational justifications will never explain all sorts of the different feelings and raw emotions art invoke in people.

For a hundred years or more, every textbook of psychology and psychotherapy has advised that some method of talking about distressing feelings can resolve them. However, as we’ve seen, the experience of trauma itself gets in the way of being able to do that. No matter how much insight and understanding we develop, the rational brain is basically impotent to talk the emotional brain out of its own reality. I am continually impressed by how difficult it is for people who have gone through the unspeakable to convey the essence of their experience. It is so much easier for them to talk about what has been done to them—to tell a story of victimization and revenge—than to notice, feel, and put into words the reality of their internal experience. Our scans had revealed how their dread persisted and could be triggered by multiple aspects of daily experience. They had not integrated their experience into the ongoing stream of their life. They continued to be “there” and did not know how to be “here”—fully alive in the present.

For many years now I have had the quaint idea that all humans-yes, the whole six billion of them on this planet-are out of their fucking minds.

Heartless’ is a label that is all too often wrongly given to someone who is rational by someone who is emotional.

Some people think emotionally more often than they think politically. Some think politically more often than they think rationally. Others never think rationally about anything at all. No judgment implied. Just an observation.

Science isn’t an exercise in cold-blooded rationality. Scientists are—and have always been—emotional, creative, intuitive, whole human beings, asking questions about a world that was never made to be catalogued and systematized.

Fear of God is a liberating emotion, freeing one from a disabling fear of evil, powerful people. This needs to be emphasized because many people see fear of God as onerous rather than liberating.

The reason this system can’t be overthrown in this country,” Walter said, “is all about freedom. The reason the free market in Europe is tempered by socialism is that they’re not so hung up on personal liberties there. They also have lower population growth rates, despite comparable income levels. The Europans are all-around more rational, basically. And the conversation about rights in this country isn’t rational. It’s taking place on the level of emotion, and class resentments, which is why the right is so good at exploiting it.

Generally the rational brain can override the emotional brain, as long as our fears don’t hijack us. (For example, your fear at being flagged down by the police can turn instantly to gratitude when the cop warns you that there’s an accident ahead.) But the moment we feel trapped, enraged, or rejected, we are vulnerable to activating old maps and to follow their directions. Change begins when we learn to "own" our emotional brains. That means learning to observe and tolerate the heartbreaking and gut-wrenching sensations that register misery and humiliation. Only after learning to bear what is going on inside can we start to befriend, rather than obliterate, the emotions that keep our maps fixed and immutable.

Good excuses rarely collect dust. We use them, and use them, and use them.

Reality is what I make it. That is what I have said I believed. Then I look at the hell I am wallowing in, nerves paralyzed, action nullified - fear, envy, hate: all the corrosive emotions of insecurity biting away at my sensitive guts. Time, experience: the colossal wave, sweeping tidal over me, drowning, drowning. How can I ever find that permanence, that continuity with past and future, that communication with other human beings that I crave? Can I ever honestly accept an artificial imposed solution? How can I justify, how can I rationalize the rest of my life away?

We seek connection, predictability, and dependability to root us firmly in place. But we also have a need for change, for the unexpected, for transcendence. The Greeks understood this, which is why they worshiped both Apollo (representative of the rational and self-disciplined) and Dionysus (representative of the spontaneous, sensuous, and emotional).

When a person is in emotional pain, it’s hard to be rational and to think of a good solution. Nevertheless, many of the coping strategies used by people with overwhelming emotions only serve to make their problems worse.

If human emotions largely result from thinking, then one may appreciably control one's feelings by controlling one's thoughts - or by changing the internalized sentences, or self-talk, with which one largely created the feeling in the first place.

I feel. Of course I do. I have emotions. But I try to consider events as if they're happening to someone else. Some other entity. There's the thinking, rationalizing I (me). And the doing, the experiencing, her. I look at her kindly. From a distance. To protect myself, I detach.

In short, we would discover, as we should already, that logic is in the eye of the logician. (For instance, here's an idea for theorists and logicians: if women are supposed to be less rational and more emotional at the beginning of our menstrual cycle when the female hormone is at its lowest level, then why isn't it logical to say that, in those few days, women behave the most like the way men behave all month long? I leave further improvisation up to you.)

Our emotions hold more power over us than blade or poison alike. To embrace freely the entire spectrum of our emotions is to allow a multitude of Trojan horses containing hidden emotional poisons to circumvent the walls of rationalization – walls we need to protect our trust, confidence, understanding, and self-control.

Walking up a mountain track, I fell to thinking. Approach everything rationally, and you become harsh. Pole along in the stream of emotions, and you will be swept away by the current. Give free rein to your desires, and you become uncomfortably confined. It is not a very agreeable place to live, this world of ours.

Masculinity is simply a conglomeration of the personality traits necessary for the patriarchal soldier-rapist: physically strong, emotionally cauterized, rational, domineering, cruel. All of this is supposed to add up to "handsome" as well. Likewise femininity is ultimately a description of the personality that results from trauma and powerlessness: weak, passive, yielding, emotional, hyper-vigilant to the needs of the dominators and desperate for the dominator's attention.

Anger has a bad rap, but it is actually one of the most hopeful and forward thinking of all our emotions. It begets transformation, manifesting our passion and keeping us invested in the world. It is a rational and emotional response to trespass, violation, and moral disorder. It bridges the divide between what “is” and what “ought” to be, between a difficult past and an improved possibility. Anger warns us viscerally of violation, threat, and insult.

Those who are truly alive are kindly and unsuspecting in their human relationships and consequently endangered under present conditions. They assume that others think and act generously, kindly and helpfully, in accordance with the laws of life. This natural attitude, fundamental to healthy children as well as primitive man, inevitably represents a great danger in the struggle for a rational way of life as long as the emotional plague subsists, because the plague-ridden impute their own manner of thinking and acting to their fellow men. A kindly man believes that all men are kindly, while one infected with the plague believes that all men lie and cheat and are hungry for power. In such a situation, the living are at an obvious disadvantage. When they give to the plague-ridden they are sucked dry, then ridiculed or betrayed.

The cause of our current social crises, he would have said, is a genetic defect within the nature of reason itself. And until this genetic defect is cleared, the crises will continue. Our current modes of rationality are not moving society forward into a better world. They are taking it further and further from that better world. Since the Renaissance these modes have worked. As long as the need for food, clothing and shelter is dominant they will continue to work. But now that for huge masses of people these needs no longer overwhelm everything else, the whole structure of reason, handed down to us from ancient times, is no longer adequate. It begins to be seen for what it really is…emotionally hollow, esthetically meaningless and spiritually empty.

We are now ready to tackle Dickens. We are now ready to embrace Dickens. We are now ready to bask in Dickens. In our dealings with Jane Austen we had to make a certain effort to join the ladies in the drawing room. In the case of Dickens we remain at table with our tawny port. With Dickens we expand. It seems to me that Jane Austen's fiction had been a charming re-arrangement of old-fashioned values. In the case of Dickens, the values are new. Modern authors still get drunk on his vintage. Here, there is no problem of approach as with Austen, no courtship, no dallying. We just surrender ourselves to Dickens' voice--that is all. If it were possible I would like to devote fifty minutes of every class meeting to mute meditation, concentration, and admiration of Dickens. However my job is to direct and rationalize those meditations, that admiration. All we have to do when reading Bleak House is to relax and let our spines take over. Although we read with our minds, the seat of artistic delight is between the shoulder-blades. That little shiver behind is quite certainly the highest form of emotion that humanity has attained when evolving pure art and pure science. Let us worship the spine and its tingle. Let us be proud of being vertebrates, for we are vertebrates tipped at the head with a divine flame. The brain only continues the spine, the wick really runs through the whole length of the candle. If we are not capable of enjoying that shiver, if we cannot enjoy literature, then let us give up the whole thing and concentrate on our comics, our videos, our books-of-the-week. But I think Dickens will prove stronger.

Every one of our sinful actions has a suicidal power on the faculties that put that action forth. When you sin with the mind, that sin shrivels the rationality. When you sin with the heart or the emotions, that sin shrivels the emotions. When you sin with the will, that sin destroys and dissolves your willpower and your self-control. Sin is the suicidal action of the self against itself. Sin destroys freedom because sin is an enslaving power.

emotion clouds the rational, and many perspectives guide the full reality. To view current events as a historian is to account for all perspectives, even those of your enemy. It is to know the past and to use such relevant history as a template for expectations. It is, most of all, to force reason ahead of instinct, to refuse to demonize that which you hate, and to, most of all, accept your own fallibility.

The development of man's intellectual capacities has far outstripped the development of his emotions. Man's brain lives in the twentieth century; the heart of most men lives still in the Stone Age. The majority of men have not yet acquired the maturity to be independent, to be rational, to be objective. They need myths and idols to endure the fact that man is all by himself, that there is no authority which gives meaning to life except man himself.

The demons of the Devil don't use your weak weaknesses against you, they use your strong ones. If you're rational and logical, they argue their case rationally and logically. If you're loyal and faithful, they turn those against you. If you're passionate and emotional, they make you passionate and emotional about your worse fears. Your weak weaknesses are no use to them.... They find the strongest weaknesses you didn't know were yours and use those against you.

Design is one of the few disciplines that is a science as well as an art. Effective, meaningful design requires intellectual, rational rigor along with the ability to elicit emotions and beliefs. Thus, designers must balance both the logic and lyricism of humanity every time they design something, a task that requires a singularly mysterious skill.

I have been down many blind alleys in my attempts to come to terms with my emotions. I’ve repressed them, swallowed them, drowned them in drink, ascended above them in clouds of hemp, starved them out, interred them with food, transcended them in meditation, outrun them, outsmarted them with rationalization, exorcised them, handed them over to higher beings, transmuted them into pretty lights, and even briefly felt them before purging them in dramatic catharses that promised to render them finally extinct.

But the bigots always see those whom they hate as morally corrupt, as if they confuse their own aesthetics of disgust and fear with actual ethical critique, rationalizing their emotional response, and enforcing their moral certainties with passion, establishing them-selves, subtly or brutally, as arbiters of reason.

Frankly, fictional people appeal far more to me than real people do. In fiction, the choices have to make sense. The timeline proceeds rationally. Emotions are explained to me. Characters feel the way they are supposed to feel in response to the actions of others. Nobody stays in a bad situation because of inertia or low self-esteem. That would make for a truly shitty story. But in real life . . . God, in real life people so rarely behave in ways that improve their circumstances.

Societies would _not_ be better off if everyone were like Mr Spock, all rationality and no emotion. Instead, a balance - a teaming up of the internal rivals - is optimal for brains. ... Some balance of the emotional and rational systems is needed, and that balance may already be optimized by natural selection in human brains.

At cocktail parties, I played the part of a successful businessman's wife to perfection. I smiled, I made polite chit-chat, and I dressed the part. Denial and rationalization were two of my most effective tools in working my way through our social obligations. I believed that playing the roles of wife and mother were the least I could do to help support Tom's career. During the day, I was a puzzle with innumerable pieces. One piece made my family a nourishing breakfast. Another piece ferried the kids to school and to soccer practice. A third piece managed to trip to the grocery store. There was also a piece that wanted to sleep for eighteen hours a day and the piece that woke up shaking from yet another nightmare. And there was the piece that attended business functions and actually fooled people into thinking I might have something constructive to offer. I was a circus performer traversing the tightwire, and I could fall off into a vortex devoid of reality at any moment. There was, and had been for a very long time, an intense sense of despair. A self-deprecating voice inside told me I had no chance of getting better. I lived in an emotional black hole. p20-21, talking about dissociative identity disorder (formerly multiple personality disorder).

Leftists may claim that their activism is motivated by compassion or by moral principles, and moral principle does play a role for the leftist of the oversocialized type. But compassion and moral principle cannot be the main motives for leftist activism. Hostility is too prominent a component of leftist behavior; so is the drive for power. Moreover, much leftist behavior is not rationally calculated to be of benefit to the people whom the leftists claim to be trying to help. For example, if one believes that affirmative action is good for black people, does it make sense to demand affirmative action in hostile or dogmatic terms? Obviously it would be more productive to take a diplomatic and conciliatory approach that would make at least verbal and symbolic concessions to white people who think that affirmative action discriminates against them. But leftist activists do not take such an approach because it would not satisfy their emotional needs. Helping black people is not their real goal. Instead, race problems serve as an excuse for them to express their own hostility and frustrated need for power. In doing so they actually harm black people, because the activists’ hostile attitude toward the white majority tends to intensify race hatred.

Everyone grieves differently. No one handles the loss of a loved one the same. Some put on a brave face for others, keeping everything internal. Others let it all out at once and shatter, only to pick up the pieces just as quickly as they came apart. Still others don't grieve at all, implying they are incapable of emotion. Then there are the ones like me, where grief is a badge we wear, where it's hard to let go because we don't want to. We probably wouldn't know how even is we wanted to. There's unanswered questions, unresolved feelings. Tere is anger that this person could even conceive of leaving us behind. We are the furious ones, the ones that scream at the injustice and the pain. We are the ones who obsess and slowly lose rational thought, knowing it is happening but unable to find a way to care. We are the ones who drown.

There is a simple test to define path dependence of beliefs (economists have a manifestation of it called the endowment effect). Say you own a painting you bought for $20,000, and owing to rosy conditions in the art market, it is now worth $40,000. If you owned no painting, would you still acquire it at the current price? If you would not, then you are said to be married to your position. There is no rational reason to keep a painting you would not buy at its current market rate—only an emotional investment. Many people get married to their ideas all the way to the grave. Beliefs are said to be path dependent if the sequence of ideas is such that the first one dominates.

The left half of your brain deals with logic, language, calculation, and reason. This is the half people perceive as their personal identity. This is the conscious, rational, everyday basis of reality. The right side of your brain, is the center of your intuition, emotion, insight, and pattern recognition skills. Your subconscious. Your left brain is a scientist,. Your right brain is an artist. People live their lives out of the left half of their brains. It's only when someone is in extreme pain, or upset or sick, that their subconscious can slip into the conscious. When someone's injured or sick or mourning or depressed, the right brain can take over a flash, just an instant, and gives them access to divine inspiration. A flash inspiration. A moment of insight. According to German philosopher Carl Jung, this lets us connect to a universal body of knowledge. The wisdom all people over all time.

Therapy that is focused on battling “irrational beliefs,” such as cognitive behavioral therapy (CBT), doesn’t work as well on Autistic people as it does on neurotypicals.[72] One reason for that is many of the fears and inhibitions of Autistic people are often entirely reasonable, and rooted in a lifetime of painful experiences. We tend to be pretty rational people, and many of us are already inclined to analyze our thoughts and feelings very closely (sometimes excessively so). Autistics don’t need cognitive behavioral training to help us not be ruled by our emotions. In fact, most of us have been browbeaten into ignoring our feelings too much.

All of us, whether vivisector or vegan, have been subject to mechanisms undercutting sympathy for animals. How long and to what extent we submit to these mechanisms is not a matter of rationality: to cut off our feelings and support animal exploitation is rational, given societal expectations and sanctions; but to assert our feelings and oppose animal exploitation is also rational, given the pain involved in losing our natural bonds with animals. So our task is not to pass judgment on others' rationality, but to speak honestly of the loneliness and isolation of anthropocentric society, and of the damage done to every person expected to hurt animals.

Parents can project into the future; their young children, anchored in the present, have a much harder time of it. This difference can be a formula for heartbreak for a small child. Toddlers cannot appreciate, as an adult can, that when they’re told to put their blocks away, they’ll be able to resume playing with them at some later date. They do not care, when told they can’t have another bag of potato chips, that life is long and teeming with potato chips. They want them now, because now is where they live. Yet somehow mothers and fathers believe that if only they could convey the logic of their decisions, their young children would understand it. That’s what their adult brains thrived on for all those years before their children came along: rational chitchat, in which motives were elucidated and careful analyses dutifully dispatched. But young children lead intensely emotional lives. Reasoned discussion does not have the same effect on them, and their brains are not yet optimized for it.

Isn’t it funny how we make rational excuses for being out of alignment? We say, “Well, this ____ and that ____ happened, so it makes perfect sense for me to be feeling like this ____ and wanting to do this ____.” Yet, to this day, I have never met a happy person who adheres to those excuses. In fact, each time I – or anyone else – decide to give in to “rational excuses” that justify feeling bad – it’s interesting that only further suffering is the result. There is never a good enough reason for us to be out of alignment with peace. Sure, we can go there and make choices that dim our lights… and that is fine; there certainly is purpose for it and the contrast gives us lessons to learn… yet if we’re aware of what we are doing and we’re ready to let go of the suffering – then why go there at all? It’s like beating a dead horse. Been there, done that… so why do we keep repeating it? Pain is going to happen; it’s inevitable in this human experience, yet it is often so brief. When we make those excuses, what happens is: we pick up that pain and begin to carry it with us into the next day… and the next day… into next week… maybe next month… and some of us even carry it for years or to our graves! Forgive, let it go! It is NOT worth it! It is NEVER worth it. There is never a good enough reason for us to pick up that pain and carry it with us. There is never a good enough reason for us to be out of alignment with peace. Unforgiveness hurts you; it hurts others, so why even go there? Why even promote pain? Why say painful things to yourself or others? Why think pain? Just let it go! Whenever I look back on painful things or feel pain today, I know it is my EGO that drives me to “go there.” The EGO likes to have the last word, it likes to feel superior, it likes to make others feel less than in hopes that it will make itself (me) feel better about my insecurities. Maybe if I hurt them enough, they will feel the pain I felt over what they did to me. It’s only fair! It’s never my fault; it’s always someone else’s. There is a twisted sense of pleasure I get from feeling this way, and my EGO eats it right up. YET! With awareness that continues to grow and expand each day, I choose to not feed my pain (EGO) or even go there. I still feel it at times, of course, so I simply acknowledge it and then release it. I HAVE power and choice over my speech and actions. I do not need to ever “go there” again. It’s my choice; it’s your choice. So it’s about damn time we start realizing this. We are not victims of our impulses or emotions; we have the power to control them, and so it’s time to stop acting like we don’t. It’s time to relinquish the excuses.

The cases described in this section (The Fear of Being) may seem extreme, but I have become convinced that they are not as uncommon as one would think. Beneath the seemingly rational exterior of our lives is a fear of insanity. We dare not question the values by which we live or rebel against the roles we play for fear of putting our sanity into doubt. We are like the inmates of a mental institution who must accept its inhumanity and insensitivity as caring and knowledgeableness if they hope to be regarded as sane enough to leave. The question who is sane and who is crazy was the theme of the novel One Flew Over The Cuckoo's Nest. The question, what is sanity? was clearly asked in the play Equus. The idea that much of what we do is insane and that if we want to be sane, we must let ourselves go crazy has been strongly advanced by R.D. Laing. In the preface to the Pelican edition of his book The Divided Self, Laing writes: "In the context of our present pervasive madness that we call normality, sanity, freedom, all of our frames of reference are ambiguous and equivocal." And in the same preface: "Thus I would wish to emphasize that our 'normal' 'adjusted' state is too often the abdication of ecstasy, the betrayal of our true potentialities; that many of us are only too successful in acquiring a false self to adapt to false realities." Wilhelm Reich had a somewhat similar view of present-day human behavior. Thus Reich says, "Homo normalis blocks off entirely the perception of basic orgonotic functioning by means of rigid armoring; in the schizophrenic, on the other hand, the armoring practically breaks down and thus the biosystem is flooded with deep experiences from the biophysical core with which it cannot cope." The "deep experiences" to which Reich refers are the pleasurable streaming sensations associated with intense excitation that is mainly sexual in nature. The schizophrenic cannot cope with these sensations because his body is too contracted to tolerate the charge. Unable to "block" the excitation or reduce it as a neurotic can, and unable to "stand" the charge, the schizophrenic is literally "driven crazy." But the neurotic does not escape so easily either. He avoids insanity by blocking the excitation, that is, by reducing it to a point where there is no danger of explosion, or bursting. In effect the neurotic undergoes a psychological castration. However, the potential for explosive release is still present in his body, although it is rigidly guarded as if it were a bomb. The neurotic is on guard against himself, terrified to let go of his defenses and allow his feelings free expression. Having become, as Reich calls him, "homo normalis," having bartered his freedom and ecstasy for the security of being "well adjusted," he sees the alternative as "crazy." And in a sense he is right. Without going "crazy," without becoming "mad," so mad that he could kill, it is impossible to give up the defenses that protect him in the same way that a mental institution protects its inmates from self-destruction and the destruction of others.

P.C. Hodgell said - That which can be destroyed by the truth should be. Do not flinch from experiences that might destroy your beliefs. The thought you cannot think controls you more than thoughts you speak aloud. Submit yourself to ordeals and test yourself in fire. Relinquish the emotion which rests upon a mistaken belief, and seek to feel fully that emotion which fits the facts. If the iron approaches your face, and you believe it is hot, and it is cool, the Way opposes your fear. If the iron approaches your face, and you believe it is cool, and it is hot, the Way opposes your calm. Evaluate your beliefs first and then arrive at your emotions. Let yourself say - If the iron is hot, I desire to believe it is hot, and if it is cool, I desire to believe it is cool.

During a relationship with a psychopath, you are likely to experience a range of emotions that you’ve never felt before: extreme jealousy, neediness, rage, anxiety, and paranoia. After every outburst, you constantly think to yourself, “If only I hadn’t behaved that way, then maybe they’d be happier with me.” Think again. Those were not your emotions. I repeat: those were not your emotions. They were carefully manufactured by the psychopath in order to make you question your own good nature. Victims are often prone to believe that they can understand, forgive, and absorb all of the problems in a relationship. Essentially, they checkmate themselves by constantly trying to rationalize the abuser’s completely irrational behavior.

Serpentining" means trying to control a situation, backing out of it, pretending it's not happening, or maybe even pretending that you don't care. We use it to dodge conflict, discomfort, possible confrontation, the potential for shame or hurt, and/or criticism (self- or other-inflicted). Serpentining can lead to hiding out, pretending, avoidance, procrastination, rationalizing, blaming, and lying. I have a tendency to want to serpentine when I feel vulnerable. If I have to make a difficult call, I'll try to script both sides of it. I'll convince myself that I should wait, I'll draft an e-mail while telling myself that it's better in writing, and I'll think of a million other things to do. I'll emotionally run back and forth until I'm exhausted.

No intelligent radical can fail to realize the need of the rational education of the young. The rearing of the child must become a process of liberation by methods which shall not impose ready-made ideas, but which should aid the child's natural self-unfoldment. The purpose of such an education is not to force the child's adaptation to accepted concepts. but to give free play to his [and her] originality, initiative, and individuality. Only by freeing education from compulsion and restraint can we create the environment for the manifestation of the spontaneous interest and inner incentives on the part of the child. Only thus can we supply rational conditions favorable to the development of the child's natural tendencies and his latent emotional and mental faculties. Such methods of education, essentially aiding the child's imitative quality and ardor for knowledge, will develop a generation of healthy intellectual independence. It will produce men and women capable, in the words of Francisco Ferrer, “of evolving without stopping, of destroying and renewing their environment without cessation; of renewing themselves also; always ready to accept what is best, happy in the triumph of new ideas, aspiring to live multiple lives in one life.

I do not consider myself a religious person, because I don't adhere to a particular religion or faith or prescribed beliefs, as did my father, who was a Baptist minister. And I am not an atheist, one who thinks that belief in anything beyond the here and now and the rational is delusion. I love science, but I allow for mystery, things that can never be proven by a rational mind. I am a person who thinks about the nature of the spirit when I write. I think about what can't be known and only imagined. I often sense a spirit or force or meaning beyond myself. I leave it open as to what the spirit is, but I continue to make guesses -- that it could be the universal binding of the emotion of love, or a joyful quality of humanity, or a collective unconscious that turns out to be a unified conscience. The spirit could be all those worshiped by all the religions, even those that deny the validity of others. It could be that we all exist in all ten dimensions of a string-theory universe and are seeding memories in all of them and occupy them simultaneously as memory. Or we exist only as thought and out perception that it is a physical world is a delusion. The nature of spirit could also be my mother and my grandmother and that they really do serve as my muses as I fondly imagine them doing at times. Or maybe the nature of the spirit is a freer imagination. I've often thought that imagination was the conduit to compassion, and compassion is a true spiritual nature. Whatever the spirit might be, I am not basing what I do in this life on any expected reward or punishment in the hereafter or thereafter. It is enough that I feel blessed -- and by whom or what I don't know -- but I receive it with gratitude that I am a writer and my work is to imagine all the possibilities.

Spiritual bypassing is a term I coined to describe a process I saw happening in the Buddhist community I was in, and also in myself. Although most of us were sincerely trying to work on ourselves, I noticed a widespread tendency to use spiritual ideas and practices to sidestep or avoid facing unresolved emotional issues, psychological wounds, and unfinished developmental tasks. When we are spiritually bypassing, we often use the goal of awakening or liberation to rationalize what I call premature transcendence: trying to rise above the raw and messy side of our humanness before we have fully faced and made peace with it. And then we tend to use absolute truth to disparage or dismiss relative human needs, feelings, psychological problems, relational difficulties, and developmental deficits. I see this as an ‘occupational hazard’ of the spiritual path, in that spirituality does involve a vision of going beyond our current karmic situation.

On the lowest level, this loss of soul turns the man into the hen-pecked husband who lives with his wife as though she were his mother upon whom he is solely dependent in all things having to do with emotions and the inner life. But even the relatively positive case where the woman is the mistress of the inner domain and mother of the home who simultaneously has the responsibility for dealing with all the man's questions and problems having to do with emotions and the inner life, even this leads to a lack of emotional vitality and sterile one-sidedness in the man. He discharges only the "outer" and "rational" affairs of life, profession, politics, etc. Owing to his loss of soul, the world he has shaped becomes a patriarchal world that, in its soullessness, presents an unprecedented danger for humanity. In this context we cannot delve further into the significance of a full development of the archetypal feminine potential for a new, future society.

My last chance had vanished into itself like a snail coiling up into his shell. Insidiously I had lost my grip, and now this was it. I thought all this without much emotion. I really didn't care anymore. I couldn't hang on anymore. I didn't have the guts to kill myself, but I didn't want it to continue. I walked a couple of blocks, empty, listless, and wished I could cry. ...The diabolic hope, the purposeful pulsing of blood, the flight into coherence allowed for some rationalizing an afterlife. A new theology was evolving, one that had a faith-in-death clause. It was evolved when I kicked a dead waterbug on the pavement. It was dried out, hollowed, emptied, like some kind of shell. Maybe, I thought, its body is a shell, maybe all bodies are shells. We hatch and die. Our spirit or something like that is the yoke: it lives the real life, the true life. It wasn't comforting.

The Stoics taught a life of restraint and control, the personal cultivation of learning, beauty, and reason. The Stoics asked the Romans to realize that much that is encountered in life is beyond the individual's control. Make the best of what can be humanly cultivated. It is a kind of Platonism shrunk to a pursuit of private feelings and thoughts: Do the best with what you can control and refine, and let the rest go. "The world is rational, but it is only amenable to active intervention within the limits of the individual's capacity. Do not try to be an overachiever. Do not dream of social transformation. Private cultivation rather than social action makes for the good life. Although the slave Epictetus was one of the principal Stoic writers, the emperor Marcus Aurelius's upper-class background is more typical of its devotees. "Stoicism is a narrow ethic, one suitable to the emotional and intellectual needs of aristocrat and slave alike, but less useful for the ambitious middle class.

Sometime the witch hunting takes on atrocious dimensions — the Nazi persecution of Jews, the Salem witch trials, the Ku Klux Klan scapegoating of blacks. Notice, however, that in all such cases the persecutor hates the persecuted for precisely those traits that the persecutor displays with a glaringly uncivilized fury. At other times, the witch hunt appears in less terrifying proportions—the cold war fear of a "Commie under every bed," for instance. And often, it appears in comic form—the interminable gossip about everybody else that tells you much more about the gossiper than about the object of gossip. But all of these are instances of individuals desperate to prove that their own shadows belong to other people. Many men and women will launch into tirades about how disgusting homosexuals are. Despite how decent and rational they otherwise try to behave, they find themselves seized with a loathing of any homosexual, and in an emotional outrage will advocate such things as suspending gay civil rights (or worse). But why does such an individual hate homosexuals so passionately? Oddly, he doesn’t hate the homosexual because he is homosexual; he hates him because he sees in the homosexual what he secretly fears he himself might become. He is most uncomfortable with his own natural, unavoidable, but minor homosexual tendencies, and so projects them. He thus comes to hate the homosexual inclinations in other people—but only because he first hates them in himself. And so, in one form or another, the witch hunt goes. We hate people "because," we say, they are dirty, stupid, perverted, immoral.... They might be exactly what we say they are. Or they might not. That is totally irrelevent, however, because we hate them only if we ourselves unknowingly possess the despised traits ascribed to them. We hate them because they are a constant reminder of aspects of ourselves that we are loathe to admit. We are starting to see an important indicator of projection. Those items in the environment (people or things) that strongly affect us instead of just informing us are usually our own projections. Items that bother us, upset us, repulse us, or at the other extreme, attract us, compel us, obsess us—these are usually reflections of the shadow. As an old proverb has it, I looked, and looked, and this I came to see: That what I thought was you and you, Was really me and me.

In an attempt to deeper explore the infinite game of Life, we explore: • Earth that is fixed, rigid, static and quiet, and symbolizes your world of senses; • Water that is the primordial Chaos, is fluidity and flexibility, and symbolizes your subconscious mind; Intuition is a deeper perception. Without clear evidence or proof, intuition perceives the subtle inner relationships and underlying processes creatively, and imaginatively. • Fire that is boundless and invisible, and is a parching heat that consumes all, or within its highest manifestation, becomes the expression of Divine Love. It is a symbol of your emotions, and • Air that has no shape and is incapable of any fixed form. It symbolizes your world of thoughts. It is a rational, systematic process, it is our intellectual comprehension of things. All elements are bound by: • Soul that stands at the center of the four elements as an Essence, an Observer, Consciousness coming forth to experience the magic of Life.

This is how to start telling the difference between thoughts that are informed by your intuition and thoughts that are informed by fear: Intuitive thoughts are calm. Intruding thoughts are hectic and fear-inducing. Intuitive thoughts are rational; they make a degree of sense. Intruding thoughts are irrational and often stem from aggrandizing a situation or jumping to the worst conclusion possible. Intuitive thoughts help you in the present. They give you information that you need to make a better-informed decision. Intruding thoughts are often random and have nothing to do with what’s going on in the moment. Intuitive thoughts are “quiet”; intruding thoughts are “loud,” which makes one harder to hear than the other. Intuitive thoughts usually come to you once, maybe twice, and they induce a feeling of understanding. Intruding thoughts tend to be persistent and induce a feeling of panic. Intuitive thoughts often sound loving, while invasive thoughts sound scared. Intuitive thoughts usually come out of nowhere; invasive thoughts are usually triggered by external stimuli. Intuitive thoughts don’t need to be grappled with—you have them and then you let them go. Invasive thoughts begin a whole spiral of ideas and fears, making it feel impossible to stop thinking about them. Even when an intuitive thought doesn’t tell you something you like, it never makes you feel panicked. Even if you experience sadness or disappointment, you don’t feel overwhelmingly anxious. Panic is the emotion you experience when you don’t know what to do with a feeling. It is what happens when you have an invasive thought. Intuitive thoughts open your mind to other possibilities; invasive thoughts close your heart and make you feel stuck or condemned. Intuitive thoughts come from the perspective of your best self; invasive thoughts come from the perspective of your most fearful, small self. Intuitive thoughts solve problems; invasive thoughts create them. Intuitive thoughts help you help others; invasive thoughts tend to create a “me vs. them” mentality. Intuitive thoughts help you understand what you’re thinking and feeling; invasive thoughts assume what other people are thinking and feeling. Intuitive thoughts are rational; invasive thoughts are irrational. Intuitive thoughts come from a deeper place within you and give you a resounding feeling deep in your gut; invasive thoughts keep you stuck in your head and give you a panicked feeling. Intuitive thoughts show you how to respond; invasive thoughts demand that you react.

Uncouth, clannish, lumbering about the confines of Space and Time with a puzzled expression on his face and a handful of things scavenged on the way from gutters, interglacial littorals, sacked settlements and broken relationships, the Earth-human has no use for thinking except in the service of acquisition. He stands at every gate with one hand held out and the other behind his back, inventing reasons why he should be let in. From the first bunch of bananas, his every sluggish fit or dull fleabite of mental activity has prompted more, more; and his time has been spent for thousands of years in the construction and sophistication of systems of ideas that will enable him to excuse, rationalize, and moralize the grasping hand. His dreams, those priceless comic visions he has of himself as a being with concerns beyond the material, are no more than furtive cannibals stumbling round in an uncomfortable murk of emotion, trying to eat each other. Politics, religion, ideology — desperate, edgy attempts to shift the onus of responsibility for his own actions: abdications. His hands have the largest neural representation in the somesthetic cortex, his head the smallest; but he's always trying to hide the one behind the other.

There is a strange ring of feeling and emotion in these reactions [of scientists to evidence that the universe had a sudden beginning]. They come from the heart whereas you would expect the judgments to come from the brain. Why? I think part of the answer is that scientists cannot bear the thought of a natural phenomenon which cannot be explained, even with unlimited time and money. There is a kind of religion in science; it is the religion of a person who believes there is order and harmony in the Universe. Every event can be explained in a rational way as the product of some previous event; every effect must have its cause, there is no First Cause. … This religious faith of the scientist is violated by the discovery that the world had a beginning under conditions in which the known laws of physics are not valid, and as a product of forces or circumstances we cannot discover. When that happens, the scientist has lost control. If he really examined the implications, he would be traumatized.

Someone with a fresh mind, one not conditioned by upbringing and environment, would doubtless look at science and the powerful reductionism that it inspires as overwhelmingly the better mode of understanding the world, and would doubtless scorn religion as sentimental wishful thinking. Would not that same uncluttered mind also see the attempts to reconcile science and religion by disparaging the reduction of the complex to the simple as attempts guided by muddle-headed sentiment and intellectually dishonest emotion? ...Religion closes off the central questions of existence by attempting to dissuade us from further enquiry by asserting that we cannot ever hope to comprehend. We are, religion asserts, simply too puny. Through fear of being shown to be vacuous, religion denies the awesome power of human comprehension. It seeks to thwart, by encouraging awe in things unseen, the disclosure of the emptiness of faith. Religion, in contrast to science, deploys the repugnant view that the world is too big for our understanding. Science, in contrast to religion, opens up the great questions of being to rational discussion, to discussion with the prospect of resolution and elucidation. Science, above all, respects the power of the human intellect. Science is the apotheosis of the intellect and the consummation of the Renaissance. Science respects more deeply the potential of humanity than religion ever can.

The television commercial has mounted the most serious assault on capitalist ideology since the publication of Das Kapital. To understand why, we must remind ourselves that capitalism, like science and liberal democracy, was an outgrowth of the Enlightenment. Its principal theorists, even its most prosperous practitioners, believed capitalism to be based on the idea that both buyer and seller are sufficiently mature, well informed and reasonable to engage in transactions of mutual self-interest. If greed was taken to be the fuel of the capitalist engine, the surely rationality was the driver. The theory states, in part, that competition in the marketplace requires that the buyer not only knows what is good for him but also what is good. If the seller produces nothing of value, as determined by a rational marketplace, then he loses out. It is the assumption of rationality among buyers that spurs competitors to become winners, and winners to keep on winning. Where it is assumed that a buyer is unable to make rational decisions, laws are passed to invalidate transactions, as, for example, those which prohibit children from making contracts...Of course, the practice of capitalism has its contradictions...But television commercials make hash of it...By substituting images for claims, the pictorial commercial made emotional appeal, not tests of truth, the basis of consumer decisions. The distance between rationality and advertising is now so wide that it is difficult to remember that there once existed a connection between them. Today, on television commercials, propositions are as scarce as unattractive people. The truth or falsity of an advertiser's claim is simply not an issue. A McDonald's commercial, for example, is not a series of testable, logically ordered assertions. It is a drama--a mythology, if you will--of handsome people selling, buying and eating hamburgers, and being driven to near ecstasy by their good fortune. No claim are made, except those the viewer projects onto or infers from the drama. One can like or dislike a television commercial, of course. But one cannot refute it.

Much of what we do arises from automatic programming that bypasses conscious awareness and may even run contrary to our intentions, as Dr. Schwartz points out: The passive side of mental life, which is generated solely and completely by brain mechanisms, dominates the tone and tenor of our day-to-day, even our second-to-second experience. During the quotidian business of daily life, the brain does indeed operate very much as a machine does. Decisions that we may believe to be freely made can arise from unconscious emotional drives or subliminal beliefs. They can be dictated by events of which we have no recollection. The stronger a person’s automatic brain mechanisms and the weaker the parts of the brain that can impose conscious control, the less true freedom that person will be able to exercise in her life. In OCD, and in many other conditions, no matter how intelligent and well-meaning the individual, the malfunctioning brain circuitry may override rational judgment and intention. Almost any human being when overwhelmed by stress or powerful emotions, will act or react not from intention but from mechanisms that are set off deep in the brain, rather than being generated in the conscious and volitional segments of the cortex. When acting from a driven or triggered state, we are not free.

The strident emotional belief that children made you happy, even when all the data pointed to misery. The high-amplitude fear of sharks and dark-skinned snipers who would never kill you; indifference to all the toxins and pesticides that could. The mind was so rotten with misrepresentation that in some cases it literally had to be damaged before it could make a truly rational decision—and should some brain-lesioned mother abandon her baby in a burning house in order to save two strangers from the same fire, the rest of the world would be more likely to call her a monster than laud the rationality of her lifeboat ethics. Hell, rationality itself—the exalted Human ability to reason—hadn’t evolved in the pursuit of truth but simply to win arguments, to gain control: to bend others, by means logical or sophistic, to your will. Truth had never been a priority. If believing a lie kept the genes proliferating, the system would believe that lie with all its heart. Fossil feelings. Better off without them, once you’d outgrown the savanna and decided that Truth mattered after all. But Humanity wasn’t defined by arms and legs and upright posture. Humanity had evolved at the synapse as well as at the opposable thumb—and those misleading gut feelings were the very groundwork on which the whole damn clade had been built. Capuchins felt empathy. Chimps had an innate sense of fair play. You could look into the eyes of any cat or dog and see a connection there, a legacy of common subroutines and shared emotions.

In the course of your life you will be continually encountering fools. There are simply too many to avoid. We can classify people as fools by the following rubric: when it comes to practical life, what should matter is getting long term results, and getting the work done in as efficient and creative a manner as possible. That should be the supreme value that guides people’s action. But fools carry with them a different scale of values. They place more importance on short-term matters – grabbing immediate money, getting attention from the public or media, and looking good. They are ruled by their ego and insecurities. They tend to enjoy drama and political intrigue for their own sake. When they criticize, they always emphasize matters that are irrelevant to the overall picture or argument. They are more interested in their career and position than in the truth. You can distinguish them by how little they get done, or by how hard they make it for others to get results. They lack a certain common sense, getting worked up about things that are not really important while ignoring problems that will spell doom in the long term. The natural tendency with fools is to lower yourself to their level. They annoy you, get under your skin, and draw you into a battle. In the process, you feel petty and confused. You lose a sense of what is really important. You can’t win an argument or get them to see your side or change their behavior, because rationality and results don’t matter to them. You simply waste valuable time and emotional energy. In dealing with fools you must adopt the following philosophy: they are simply a part of life, like rocks or furniture. All of us have foolish sides, moments in which we lose our heads and think more of our ego or short-term goals. It is human nature. Seeing this foolishness within you, you can then accept it in others. This will allow you to smile at their antics, to tolerate their presence as you would a silly child, and to avoid the madness of trying to change them. It is all part of the human comedy, and it is nothing to get upset or lose sleep over.

Religion, with its metaphysical error of absolute guilt, dominated the broadest, the cosmic realm. From there, it infiltrated the subordinate realms of biological, social and moral existence with its errors of the absolute and inherited guilt. Humanity, split up into millions of factions, groups, nations and states, lacerated itself with mutual accusations. "The Greeks are to blame," the Romans said, and "The Romans are to blame," the Greeks said. So they warred against one another. "The ancient Jewish priests are to blame," the early Christians shouted. "The Christians have preached the wrong Messiah," the Jews shouted and crucified the harmless Jesus. "The Muslims and Turks and Huns are guilty," the crusaders screamed. "The witches and heretics are to blame," the later Christians howled for centuries, murdering, hanging, torturing and burning heretics. It remains to investigate the sources from which the Jesus legend derives its grandeur, emotional power and perseverance. Let us continue to stay outside this St. Vitus dance. The longer we look around, the crazier it seems. Hundreds of minor patriarchs, self-proclaimed kings and princes, accused one another of this or that sin and made war, scorched the land, brought famine and epidemics to the populations. Later, this became known as "history." And the historians did not doubt the rationality of this history. Gradually the common people appeared on the scene. "The Queen is to blame," the people's representatives shouted, and beheaded the Queen. Howling, the populace danced around the guillotine. From the ranks of the people arose Napoleon. "The Austrians, the Prussians, the Russians are to blame," it was now said. "Napoleon is to blame," came the reply. "The machines are to blame!" the weavers screamed, and "The lumpenproletariat is to blame," sounded back. "The Monarchy is to blame, long live the Constitution!" the burgers shouted. "The middle classes and the Constitution are to blame; wipe them out; long live the Dictatorship of the Proletariat," the proletarian dictators shout, and "The Russians are to blame," is hurled back. "Germany is to blame," the Japanese and the Italians shouted in 1915. "England is to blame," the fathers of the proletarians shouted in 1939. And "Germany is to blame," the self-same fathers shouted in 1942. "Italy, Germany and Japan are to blame," it was said in 1940. It is only by keeping strictly outside this inferno that one can be amazed that the human animal continues to shriek "Guilty!" without doubting its own sanity, without even once asking about the origin of this guilt. Such mass psychoses have an origin and a function. Only human beings who are forced to hide something catastrophic are capable of erring so consistently and punishing so relentlessly any attempt at clarifying such errors.

We are the center. In each of our minds - some may call it arrogance, or selfishness - we are the center, and all the world moves about us, and for us, and because of us. This is the paradox of community, the one and the whole, the desires of the one often in direct conflict with the needs of the whole. Who among us has not wondered if all the world is no more than a personal dream? I do not believe that such thoughts are arrogant or selfish. It is simply a matter of perception; we can empathize with someone else, but we cannot truly see the world as another person sees it, or judge events as they affect the mind and the heart of another, even a friend. But we must try. For the sake of all the world, we must try. This is the test of altruism, the most basic and undeniable ingredient for society. Therein lies the paradox, for ultimately, logically, we each must care more about ourselves than about others, and yet, if, as rational beings we follow that logical course, we place our needs and desires above the needs of our society, and then there is no community. I come from Menzoberranzan, city of drow, city of self. I have seen that way of selfishness. I have seen it fail miserably. When self-indulgence rules, then all the community loses, and in the end, those striving for personal gains are left with nothing of any real value. Because everything of value that we will know in this life comes from our relationships with those around us. Because there is nothing material that measures against the intangibles of love and friendship. Thus, we must overcome that selfishness and we must try, we must care. I saw this truth plainly following the attack on Captain Deudermont in Watership. My first inclination was to believe that my past had precipitated the trouble, that my life course had again brought pain to a friend. I could not bear this thought. I felt old and I felt tired. Subsequently learning that the trouble was possibly brought on by Deudermont's old enemies, not my own, gave me more heart for the fight. Why is that? The danger to me was no less, nor was the danger to Deudermont, or to Catti-brie or any of the others about us. Yet my emotions were real, very real, and I recognized and understood them, if not their source. Now, in reflection, I recognize that source, and take pride in it. I have seen the failure of self-indulgence; I have run from such a world. I would rather die because of Deudermont's past than have him die because of my own. I would suffer the physical pains, even the end of my life. Better that than watch one I love suffer and die because of me. I would rather have my physical heart torn from my chest, than have my heart of hearts, the essence of love, the empathy and the need to belong to something bigger than my corporeal form, destroyed. They are a curious thing, these emotions. How they fly in the face of logic, how they overrule the most basic instincts. Because, in the measure of time, in the measure of humanity, we sense those self-indulgent instincts to be a weakness, we sense that the needs of the community must outweigh the desires of the one. Only when we admit to our failures and recognize our weaknesses can we rise above them. Together.

The more I know the human being, the more I cling to animal nature. Mention poem 2013 Since its beginnings, the human being has been a complex and enigmatic being, capable of great achievements and feats, and at the same time, of the most cruel and vile acts. There is no doubt that our species is one of the most evolved and sophisticated of the planet, but at what cost? What is behind our apparent superiority? When we observe human behavior, we can see that it hides a mixture of animal instincts and rational thoughts. Although human beings take pride in our ability for critical thinking and reflection, We are also emotional, impulsive and visceral beings. And it is precisely this duality that makes us so different from animals. that cohabit this planet with us. It is often difficult for us to understand the nature of animals, because we cannot access their internal world. However, what we can say is that animals are transparent beings, His actions are always a consequence of his instincts, not from premeditated thoughts or complex emotions. For animals, living is following their instinct, something that allows them to act quickly and effectively in situations of danger or threat. Animals are beings in balance with their environment, They don't feel the need to constantly change, nor to think beyond the here and now. On the other hand, we have human beings, beings capable of conceiving abstract thoughts, create works of art, invent technologies and, at the same time, of destroying the environment, oppressing other human beings and commit acts of extreme cruelty. The human being is a complex, contradictory being, capable of loving and hating, forgiving and punishing, healing and destroying. We are creatures of light and darkness, in a constant search for balance between both parties. But what is behind our duality as human beings? Why are we capable of the worst acts of destruction and cruelty? If we look back at the history of humanity, we can see that our genetic patterns are impregnated of violence, war and resentment. History has been a constant parade of wars and conflicts, each one more brutal than the last. This being the only way in which many cultures they have found to impose their ideas or consolidate power. It is precisely here that the idea is born that the creators of humanity They have intoxicated us with the yoke of evil. Who are these forgers? They are the same societies, cultures, religions, policies, which have used violence, war and resentment as a tool to impose their desires and ideals on others. This is the curse that we have dragged like chains since long ago, that of a genetic pattern that drags us towards violence and war. It is true that, as human beings, we can choose our own paths, our own decisions, and not fall into the trap of cruelty and evil. However, it is also true that we carry within us an ancestral burden that is difficult to overcome. What will the most advanced civilizations in the universe think of us? Will we be violent and hateful beings for them? Or will we be beings like animals, in balance with our environment? The answer is not easy, since it remains an unknown. if we are able to overcome our animal instincts and embrace only the best of our humanity. The key to this lies in becoming aware of our own duality, to recognize that we carry both light and darkness within us, and make a real effort to choose the best of ourselves, instead of letting ourselves be carried away by our internal evil.