Self Defense Quotes

When a man is penalized for honesty he learns to lie.

I don't even call it violence when it's in self defense; I call it intelligence.

Every war when it comes, or before it comes, is represented not as a war but as an act of self-defense against a homicidal maniac.

Then Maura made something with butter and Calla made something with bacon and Blue steamed broccoli in self-defense.

I felt the need to clarify we were there for the self defense class, in case he also taught about dog breeding or riding the high seas.

But Nightshirts aren't dangerous," Pippi assured her. "They don't bite anybody except in self defense.

There isn't any real good reason for fighting except self-defense.

I WAS seriously hurt because of you. Seeing you in another guy's arms, kissing him... It shredded me, Eva. Cut me open and left me bleeding. I kicked he ass in self-defense.

People can have their opinions about everything in the world, but people's opinions end where the tip of my nose begins. Your opinions of others can only go so far as to where their own shoreline is. The world is for your taking, but other people are not. One is only allowed to have an opinion of me, if that person is done educating him/herself on everything about me. Before people educate themselves on everything about you, they're not allowed to open their venomous mouthes and have an opinion about you.

In self-defense and in defense of the innocent, cowardice is the only sin.

Fear is a healthy instinct, not a sign of weakness. It is a natural self-defense mechanism that is common to felines, wolves, hyenas, and most humans. Even fruit bats know fear, and I salute them for it. If you think the world is weird now, imagine how weird it would be if wild beasts had no fear.

People are shitty for a lot of reasons. Sometimes they're just shitty people. Sometimes people have been shitty to them and, even though they don't realize it, they take that shitty upbringing and go out into the world and treat others the same way. Sometimes they're shitty because they're afraid. Sometimes they choose to be shitty to others before others can be shitty to them. So it's like self-defensive shittiness.

The Second Amendment is timeless for our Founders grasped that self-defense is three-fold: every free individual must protect themselves against the evil will of the man, the mob and the state.

Most gun control arguments miss the point. If all control boils fundamentally to force, how can one resist aggression without equal force? How can a truly “free” state exist if the individual citizen is enslaved to the forceful will of individual or organized aggressors? It cannot.

I read in self-defense.

Sticks and stones can break my bones and I have my Swiss Army Knife if they hit me and if I kill them it will be self defense and I won't go to prison.

If you ask me, psychopaths are more talented than the rest of us... but they're still fucking psychopaths.

How can you protect yourself by carrying a sword if you don’t know how to use it?’ Not me, sir. Other people. They see the sword and don’t attack me,’ said Maladict patiently. Yes, but if they did, lad, you wouldn’t be any good with it,’ said the sergeant. No, sir. I’d probably settle for just ripping their heads off, sir. That’s what I mean by protection, sir. Theirs, not mine. And I’d get hell from the League if I did that, sir.

When you imagine mistakes, there can be no self-defense.

The first step to change,... is accepting your reality right now. Honoring your process. Compassionate self-awareness leads to change; harsh self-criticism only holds the pattern in place, creating a stubborn and defensive Basic Self. Be gentle with yourself as you would with a child. Be gentle but firm. Give yourself the space to grow. But remember that the timing is in god's hands, not yours. page~147

Perfectionism is the unparalleled defense for emotionally abandoned children. The existential unattainability of perfection saves the child from giving up, unless or until, scant success forces him to retreat into the depression of a dissociative disorder, or launches him hyperactively into an incipient conduct disorder. Perfectionism also provides a sense of meaning and direction for the powerless and unsupported child. In the guise of self-control, striving to be perfect offers a simulacrum of a sense of control. Self-control is also safer to pursue because abandoning parents typically reserve their severest punishment for children who are vocal about their negligence.

I told you, my dad made sure I knew self-defense.” “Well, kudos to your dad for making sure you could protect yourself. Followed by a fuck you to your dad for turning you into a deadly weapon.

Beautiful girls should know how to defend themselves against the advances of gentlemen.

I had it then. Soda fought for fun, Steve for hatred, Darry for pride, and Two-Bit for conformity. Why do I fight? I thought, and couldn't think of any real good reason. There isn't any real good reason for fighting except self-defense.

On Writing: Aphorisms and Ten-Second Essays 1. A beginning ends what an end begins. 2. The despair of the blank page: it is so full. 3. In the head Art’s not democratic. I wait a long time to be a writer good enough even for myself. 4. The best time is stolen time. 5. All work is the avoidance of harder work. 6. When I am trying to write I turn on music so I can hear what is keeping me from hearing. 7. I envy music for being beyond words. But then, every word is beyond music. 8. Why would we write if we’d already heard what we wanted to hear? 9. The poem in the quarterly is sure to fail within two lines: flaccid, rhythmless, hopelessly dutiful. But I read poets from strange languages with freedom and pleasure because I can believe in all that has been lost in translation. Though all works, all acts, all languages are already translation. 10. Writer: how books read each other. 11. Idolaters of the great need to believe that what they love cannot fail them, adorers of camp, kitsch, trash that they cannot fail what they love. 12. If I didn’t spend so much time writing, I’d know a lot more. But I wouldn’t know anything. 13. If you’re Larkin or Bishop, one book a decade is enough. If you’re not? More than enough. 14. Writing is like washing windows in the sun. With every attempt to perfect clarity you make a new smear. 15. There are silences harder to take back than words. 16. Opacity gives way. Transparency is the mystery. 17. I need a much greater vocabulary to talk to you than to talk to myself. 18. Only half of writing is saying what you mean. The other half is preventing people from reading what they expected you to mean. 19. Believe stupid praise, deserve stupid criticism. 20. Writing a book is like doing a huge jigsaw puzzle, unendurably slow at first, almost self-propelled at the end. Actually, it’s more like doing a puzzle from a box in which several puzzles have been mixed. Starting out, you can’t tell whether a piece belongs to the puzzle at hand, or one you’ve already done, or will do in ten years, or will never do. 21. Minds go from intuition to articulation to self-defense, which is what they die of. 22. The dead are still writing. Every morning, somewhere, is a line, a passage, a whole book you are sure wasn’t there yesterday. 23. To feel an end is to discover that there had been a beginning. A parenthesis closes that we hadn’t realized was open). 24. There, all along, was what you wanted to say. But this is not what you wanted, is it, to have said it?

Every last person we kill is for family. If we do not kill them, they kill us. It’s the way of the world. It is self-defense.

Raff,' Katsa said, 'your problem is that your heart's not in it. We need to find something to strengthen your defensive resolve. What if you pretended he's trying to smash your favorite medicinal plant?' 'The rare blue safflower,' Bann suggested. 'Yes,' Katsa said gamely, 'pretend he's after your snaffler.' 'Bann would never come after my rare blue safflower,' Raffin said distinctly. 'The very notion is absurd.' 'Pretend he's not Bann. Pretend he's your father.

I was seriously hurt because of you. Seeing you in another guy's arms, kissing him...." His eyes grew hot and dark. "It shredded me, Eva. Cut me open and left me bleeding. I kicked his ass in self defense.

The gospel of justifying faith means that while Christians are, in themselves still sinful and sinning, yet in Christ, in God’s sight, they are accepted and righteous. So we can say that we are more wicked than we ever dared believe, but more loved and accepted in Christ than we ever dared hope — at the very same time. This creates a radical new dynamic for personal growth. It means that the more you see your own flaws and sins, the more precious, electrifying, and amazing God’s grace appears to you. But on the other hand, the more aware you are of God’s grace and acceptance in Christ, the more able you are to drop your denials and self-defenses and admit the true dimensions and character of your sin.

I loved them in the way one loves at any age — if it’s real at all — obsessively, painfully, with wild exaltation, with guilt, with conflict; I wrote poems to and about them; I put them into novels (disguised of course); I brooded upon why they were as they were, so often maddening, don't you know? I wrote them ridiculous letters. I lived with their faces. I knew their every gesture by heart. I stalked them like wild animals. I studied them as if they were maps of the world — and in a way, I suppose they were." She had spoken rapidly, on the defensive... if he thought she didn't know what she was talking about! "Love opens the doors into everything, as far as I can see, including and perhaps most of all, the door into one's own secret, and often terrible and frightening, real self.

How shall Integrity face Oppression? What shall Honesty do in the face of Deception, Decency in the face of Insult, Self-Defense before Blows? How shall Desert and Accomplishment meet Despising, Detraction, and Lies? What shall Virtue do to meet Brute Force? There are so many answers and so contradictory; and such differences for those on the one hand who meet questions similar to this once a year or once a decade, and those who face them hourly and daily.

You know that feeling at the end of the day, when the anxiety of that-which-I-must-do falls away and, for maybe the first time that day, you see, with some clarity, the people you love and the ways you have, during that day, slightly ignored them, turned away from them to get back to what you were doing, blurted out some mildly hurtful thing, projected, instead of the deep love you really feel, a surge of defensiveness or self-protection or suspicion? That moment when you think, Oh God, what have I done with this day? And what am I doing with my life? And how must I change to avoid catastrophic end-of-life regrets? I feel like that now: tired of the Me I've always been, tired of making the same mistakes, repetitively stumbling after the same small ego strokes, being caught in the same loops of anxiety and defensiveness. At the end of my life, I know I won't be wishing I'd held more back, been less effusive, more often stood on ceremony, forgiven less, spent more days oblivious to the secret wishes and fears of the people around me... --"Buddha Boy

Ray's voice echoes in my head from one of his many self-defense lectures. "It's the panic that's gonna kill you or get you seriously hurt, Annie.

There are always those who take it upon themselves to defend God, as if Ultimate Reality, as if the sustaining frame of existence, were something weak and helpless. These people walk by a widow deformed by leprosy begging for a few paise, walk by children dressed in rags living in the street, and they think, "Business as usual." But if they perceive a slight against God, it is a different story. Their faces go red, their chests heave mightily, they sputter angry words. The degree of their indignation is astonishing. Their resolve is frightening. These people fail to realize that it is on the inside that God must be defended, not on the outside. They should direct their anger at themselves. For evil in the open is but evil from within that has been let out. The main battlefield for good is not the open ground of the public arena but the small clearing of each heart. Meanwhile, the lot of widows and homeless children is very hard, and it is to their defense, not God's, that the self-righteous should rush.

While this is all very amusing, the kiss that will free the girl is the kiss that she most desires,” she said. “Only that and nothing more.” Jace’s heart started to pound. He met the Queen’s eyes with his own. “Why are you doing this?” … “Desire is not always lessened by disgust…And as my words bind my magic, so you can know the truth. If she doesn’t desire your kiss, she won’t be free.” “You don’t have to do this, Clary, it’s a trick—” (Simon) ...Isabelle sounded exasperated. ‘Who cares, anyway? It’s just a kiss.” “That’s right,” Jace said. Clary looked up, then finally, and her wide green eyes rested on him. He moved toward her... and put his hand on her shoulder, turning her to face him… He could feel the tension in his own body, the effort of holding back, of not pulling her against him and taking this one chance, however dangerous and stupid and unwise, and kissing her the way he had thought he would never, in his life, be able to kiss her again. “It’s just a kiss,” he said, and heard the roughness in his own voice, and wondered if she heard it, too. Not that it mattered—there was no way to hide it. It was too much. He had never wanted like this before... She understood him, laughed when he laughed, saw through the defenses he put up to what was underneath. There was no Jace Wayland more real than the one he saw in her eyes when she looked at him… All he knew was that whatever he had to owe to Hell or Heaven for this chance, he was going to make it count. He...whispered in her ear. “You can close your eyes and think of England, if you like,” he said. Her eyes fluttered shut, her lashes coppery lines against her pale, fragile skin. “I’ve never even been to England,” she said, and the softness, the anxiety in her voice almost undid him. He had never kissed a girl without knowing she wanted it too, usually more than he did, and this was Clary, and he didn’t know what she wanted. Her eyes were still closed, but she shivered, and leaned into him — barely, but it was permission enough. His mouth came down on hers. And that was it. All the self-control he’d exerted over the past weeks went, like water crashing through a broken dam. Her arms came up around his neck and he pulled her against him… His hands flattened against her back... and she was up on the tips of her toes, kissing him as fiercely as he was kissing her... He clung to her more tightly, knotting his hands in her hair, trying to tell her, with the press of his mouth on hers, all the things he could never say out loud... His hands slid down to her waist... he had no idea what he would have done or said next, if it would have been something he could never have pretended away or taken back, but he heard a soft hiss of laughter — the Faerie Queen — in his ears, and it jolted him back to reality. He pulled away from Clary before he it was too late, unlocking her hands from around his neck and stepping back... Clary was staring at him. Her lips were parted, her hands still open. Her eyes were wide. Behind her, Alec and Isabelle were gaping at them; Simon looked as if he was about to throw up. ...If there had ever been any hope that he could have come to think of Clary as just his sister, this — what had just happened between them — had exploded it into a thousand pieces... He tried to read Clary’s face — did she feel the same? … I know you felt it, he said to her with his eyes, and it was half bitter triumph and half pleading. I know you felt it, too…She glanced away from him... He whirled on the Queen. “Was that good enough?” he demanded. “Did that entertain you?” The Queen gave him a look: special and secretive and shared between the two of them. “We are quite entertained," she said. “But not, I think, so much as the both of you.

As much as you can, keep dunya (worldly life) in your hand--not in your heart. That means when someone insults you, keep it out of your heart so it doesn't make you bitter or defensive. When someone praises you, also keep it out of your heart, so it doesn't make you arrogant and self-deluded. When you face hardship and stress, don't absorb it in your heart, so you don't become hopeless and overwhelmed. Instead keep it in your hands and realize that everything passes. When you're given a gift by God, don't hold it in your heart. Hold it in your hand so that you don't begin to love the gift more than the giver. And so that when it is taken away you can truly respond with 'inna lillahi wa inna ilayhi rajioon': 'indeed we belong to God, and to God we return'.

My only defense is the acquisition of vocabulary.

BEFRIENDING THE BODY Trauma victims cannot recover until they become familiar with and befriend the sensations in their bodies. Being frightened means that you live in a body that is always on guard. Angry people live in angry bodies. The bodies of child-abuse victims are tense and defensive until they find a way to relax and feel safe. In order to change, people need to become aware of their sensations and the way that their bodies interact with the world around them. Physical self-awareness is the first step in releasing the tyranny of the past. In my practice I begin the process by helping my patients to first notice and then describe the feelings in their bodies—not emotions such as anger or anxiety or fear but the physical sensations beneath the emotions: pressure, heat, muscular tension, tingling, caving in, feeling hollow, and so on. I also work on identifying the sensations associated with relaxation or pleasure. I help them become aware of their breath, their gestures and movements. All too often, however, drugs such as Abilify, Zyprexa, and Seroquel, are prescribed instead of teaching people the skills to deal with such distressing physical reactions. Of course, medications only blunt sensations and do nothing to resolve them or transform them from toxic agents into allies. The mind needs to be reeducated to feel physical sensations, and the body needs to be helped to tolerate and enjoy the comforts of touch. Individuals who lack emotional awareness are able, with practice, to connect their physical sensations to psychological events. Then they can slowly reconnect with themselves.

If there's any guy crazy enough to attack me, I'm going to show him the end of the world -- close up. I'm going to let him see the kingdom come with his own eyes. I'm going to send him straight to the southern hemisphere and let the ashes of death rain all over him and the kangaroos and the wallabies.

Murtry swung first, so technically, that was self-defense. And if I’d wanted him dead, don’t you think he’d be dead? It’s not like I quit hitting him because I was tired.

Bud, my self-defense and combat skills teacher, was still trying to get me to learn knife fighting. "Silver knives! Painful and sometimes deadly to nearly all paranormals!" "Tasey!" I countered. "Hot pink and sparkly!

Like the bee, we distill poison from honey for our self-defense--what happens to the bee if it uses its sting is well known.

Something very beautiful happens to people when their world has fallen apart: a humility, a nobility, a higher intelligence emerges at just the point when our knees hit the floor. Perhaps, in a way, that's where humanity is now: about to discover we're not as smart as we thought we were, will be forced by life to surrender our attacks and defenses which avail us of nothing, and finally break through into the collective beauty of who we really are." [Facebook post, August 31, 2013]

Yoo Jonghyuk. Can I hit you?" "If you have confidence." I angrily formed a fist as I heard a message. [The character Yoo Jonghyuk has used 'Strong Self-Defense Lv. 5'.] I dropped my fist. Cowardly bastard.

If anyone hits me, they can expect to be hit back, and harder. I never turn the other cheek because in my experience that doesn’t work.

I believe that white progressives cause the most daily damage to people of color. I define a white progressive as any white person who thinks he or she is not racist, or is less racist, or in the “choir,” or already “gets it.” White progressives can be the most difficult for people of color because, to the degree that we think we have arrived, we will put our energy into making sure that others see us as having arrived. None of our energy will go into what we need to be doing for the rest of our lives: engaging in ongoing self-awareness, continuing education, relationship building, and actual antiracist practice. White progressives do indeed uphold and perpetrate racism, but our defensiveness and certitude make it virtually impossible to explain to us how we do so.

Disturber shuffled his scroll. 'You have used magi for evil purposes, including twenty-three murders--' 'Self-defense!' Setne tried to spread his hands, but the ribbons restrained him. '--including one incident where you were paid to kill with magic,' Disturber said. Setne shrugged. 'That was self-defense for my employer.

When a child is lost there is no end to the self-torment a parent may inflict. When we love, and the object of our love is small, weak, and vulnerable, and has looked to us and us alone for protection; and when such protection, for whatever reason, has failed, what consolation (what justification, what defense) may there possibly be?

Suddenly I register that St. Clair is shorter than Josh. Much shorter. It’s odd I didn’t notice earlier, but he doesn’t carry himself like a short guy. Most are shy or defensive, or some messed-up combination of the two, but St. Clair is confident and friendly and—

You mostly.” Her hands went still again as her eyes stared off into the past with a look so wistful it made me ache for her. “The boys tended to take care of each other but you were too much for anyone else to handle.” I poked at the ball of yarn avoiding her eyes. “I wasn’t that bad.” She smiled. “You broke Ethan’s arm.” “It was self-defense. He wouldn’t let go of my foot.” “He was helping you tie your shoe.

Over the years, I learned to smile or laugh when I was supposed to. I kept my true self hidden; I did not need to unleash my pain on the world around me. Instead, I taught myself to ignore it. I did not realize that the pain was eating away at my soul.

My new 9mm didn’t fit my hand as well as my old one, but it was rapidly becoming a familiar weight. At first I’d decided it was okay to wear as long as I shot only at supernatural bad guys who were already shooting at me. Lately, I’d had to broaden that definition to anytime my life was in danger. I was currently leaning toward a slightly more comprehensive rule somewhere between proactive self-defense and the-bastards-had-it-coming, which, if I survived long enough, I intended to blame on my deranged partner rubbing off on me.

Raffe looks over at the bloody knife in my hand. “If I still had any doubts that it was you, that would do it.” He gestures toward my opponent rolling on the ground with his hands cradling his package. “He should have been polite and just let us by,” I say. “Way to teach him some respect. I always wanted to meet a girl who fights dirty,” says Raffe. “There’s no such thing as dirty fighting in self-defense.” He huffs. “I don’t know whether to make fun of him or to respect you.” “Come on, that one’s easy.” He grins at me. There’s something in his eyes that makes my insides melt a little, like something deep inside us is communicating without me being fully aware of it.

No. I took this job in self-defense. Quain burns everything. Belen thinks jerky is all we need to survive. Flea's idea of a good meal is something that hasn't been in a garbage can first. And Kerrick poisoned us-' 'Not on purpose,' Kerrick said. 'The meat looked done.

Sometmes when you pull knives on people, they get this impression that you're going to hurt them, and then they're completely terrified. Crazy, I know!" "Okay," said Nick. He turned to Jamie & popped his left wrist sheath again. "Look." Jamie backed up. "Which part of 'completely terrified' did you translate as 'show us your knives, Nick'? Don't show me your knives, Nick. I have no interest in your knives." Nick rolled his eyes. "This is a quillon dagger. That's a knife with a sword handle. I like it because it has a good grip for stabbing." "Why do you say these things?" Jamie inquired piteously. "Is it to make me sad?" "I didn't have you cornered," Nick went on. "You could've run. And this dagger doesn't have an even weight distribution; it's absolute rubbish for throwing. If I had any intention of hurting you, I'd have used a knife I could throw." Jamie blinked. "I will remember those words always. I may try to forget them, but I sense that I won't be able to.

Erin: We get to beat the shit outta guys in those big puffy suits!!! I’ve always wanted to really kick the crap outta some guy’s nuts. Now I can do it guilt-free! Me: You’re a sick girl. Erin: Guilty as charged. :)

The Constitution gives you the right, as a white man, to have a rifle in your home. The Constitution gives you the right to protect yourself. Why is it ‘ominous’ when black people even talk of having rifles? Why don’t we have the right to self-defense? Is it because maybe you know we’re going to have to defend ourselves against you?

He can’t help Marianne, no matter what he does. There’s something frightening about her, some huge emptiness in the pit of her being. It’s like waiting for a lift to arrive and when the doors open nothing is there, just the terrible dark emptiness of the elevator shaft, on and on forever. She’s missing some primal instinct, self-defense or self-preservation, which makes other human beings comprehensible. You lean in expecting resistance, and everything just falls away in front of you.

Whenever I allow anything but tenderness and compassion to dictate my response to life--be it self-righteous anger, moralizing, defensiveness, the pressing need to change others...I am alienated from my true self. My identity as Abba's child [a child of God] becomes ambiguous, tentative and confused

I think it's a response to terrorism. From the time we're little girls, we're taught to fear the bad man who might get us. We're terrified of being raped, abused, even killed by the bad man, but the problem is, you can't tell the good ones from the bad ones, so you have to wary of them all. We're told not to go out by ourselves late at night, not to dress a certain way, not to talk to male strangers, not to lead men on. We take self-defense classes, keep our doors locked, carry pepper spray and rape whistles. The fear of men is ingrained in us from girlhood. Isn't that a form of terrorism?

It’s profoundly counter-intuitive for us to think of ourselves as mad. We seem so normal and mostly so good – to ourselves. It’s everyone else who is out of step… And yet maturity begins with the capacity to sense and, in good time and without defensiveness, admit to our own craziness. If we are not regularly deeply embarrassed by who we are, the journey to self-knowledge hasn’t begun.

Gabriel shuffled around the trunk again, searching for faux arrows—arrows designed to injure but not kill. “All these arrows are sharp—and have blood on them.” “Yes, well, I left my cotton candy arrows at home next to my teddy bear.” Gabriel turned to Tristan. “We’re not going to kill that guy.” “We might.” “Tristan, that’s homicide.” “It’s self defense.” “It’s not self defense. He didn’t come after you.” “But he came after Scarlet. And, technically, Scarlet is a piece of me. So, yeah. It’s self-defense. Are you coming with me or not?” “I don’t want to kill him. I just want to hurt him. Or detain him.” “Or maybe you could just give him a big hug.”Tristan started marching into the woods. “You can stay there and clean weapons or whatever, but I’m going after our intruder.

Every war when it comes, or before it comes, is represented not as a war but as an act of self-defense against a homicidal maniac. In our time political speech and writing are largely the defense of the indefensible. But if thought corrupts language, language can also corrupt thought. All the war-propaganda, all the screaming and lies and hatred, comes invariably from people who are not fighting. Political language...is designed to make lies sound truthful and murder respectable, and to give an appearance of solidarity to pure wind. War against a foreign country only happens when the moneyed classes think they are going to profit from it. Nationalism is power hunger tempered by self-deception. War is peace. Freedom is slavery. Ignorance is strength. (On the manipulation of language for political ends.) We have now sunk to a depth at which restatement of the obvious is the first duty of intelligent men. If liberty means anything at all, it means the right to tell people what they do not want to hear. In times of universal deceit, telling the truth will be a revolutionary act.

A woman who goes around wearing a knife is obviously looking for trouble." She reached deep into her pocket and brought out a long, slender piece of metal, glittering all along one edge. "However a woman who carries a knife is ready for trouble. Generally speaking, it's easier to appear harmless. It's less trouble all around.

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.

Actually, nothing hurts like hearing the word slut, unless it is hearing the word rape dropped about carelessly. Again, a word I wouldn't have thought much about, except that when I was in high school a girl gave her senior speech on her best friend's rape. She ended not with an appear for women's rights or self defense, but by begging us to consider our language. We use the word 'rape' so casually, for sports, for a failed test, to spice up jokes. 'The test raped me.' 'His smile went up to justifiable rape.' These references confer casualness upon the word, embedding it into our culture, stripping it of shock value, and ultimately numb us to the reality of rape.

And life? Life itself? Was it perhaps only an infection, a sickening of matter? Was that which one might call the original procreation of matter only a disease, a growth produced by morbid stimulation of the immaterial? The first step toward evil, toward desire and death, was taken precisely then, when there took place that first increase in the density of the spiritual, that pathologically luxuriant morbid growth, produced by the irritant of some unknown infiltration; this, in part pleasurable, in part a motion of self-defense, was the primeval stage of matter, the transition from the insubstantial to the substance. This was the Fall.

The human instinct for self-preservation is strong. I know, because mine pulls at me, too, like the needle on a compass. And everybody - I've been reading some philosophy - everybody seems to agree that the instinct and responsibility of all humans is to take care of themselves first. You have the right to self-defense. You have the right to survive, if you can.

Every human being has both sets of forces within him. One set clings to safety and defensiveness out of fear, tending to regress backward, hanging on to the past, afraid to grow away from the primitive communication with the mother’s uterus and breast, afraid to take chances, afraid to jeopardize what he already has, afraid of independence, freedom and separateness. The other set of forces impels him forward toward wholeness of Self and uniqueness of Self, toward full functioning of all his capacities, toward confidence in the face of the external world at the same time that he can accept his deepest, real, unconscious Self.

The universe on your skin is empty from all the silence on your tongue. Forgive yourself. Let your body heal from all the wounds you did not inflict on yourself. Drop the sword you carry on your shoulder for self-defense. Lower the armor you hold high up for protection. Those who harmed you are not going to come back. Those who have left never intended to return.

Advice from a Caterpillar Chew your way into a new world. Munch leaves. Molt. Rest. Molt again. Self-reinvention is everything. Spin many nests. Cultivate stinging bristles. Don't get sentimental about your discarded skins. Grow quickly. Develop a yen for nettles. Alternate crumpling and climbing. Rely on your antennae. Sequester poisons in your body for use at a later date. When threatened, emit foul odors in self-defense. Behave cryptically to confuse predators: change colors, spit, or feign death. If all else fails, taste terrible.

Weapons weren't in the class description. It's about basic self-defense and hand-to-hand." "Why bother then?" Adrian strolled over to a glass case displaying several types of brass knuckles. "That's the kind of stuff Castile does all day. He could have showed us." "I wanted someone a little more approachable," I explained. "What, like Captain McTropicalShorts back there? Where on earth did you find him anyway?" "Just did an Internet search." Feeling a need to defend my research, I added, "He comes highly recommended." "By who? Long John Silver?

The “pursuit of happiness” is such a key element of the “American (ideological) dream” that one tends to forget the contingent origin of this phrase: “We holds these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Where did the somewhat awkward “pursuit of happiness” come from in this famous opening passage of the US Declaration of Independence? The origin of it is John Locke, who claimed that all men had the natural rights of life, liberty, and property— the latter was replaced by “the pursuit of happiness” during negotiations of the drafting of the Declaration, as a way to negate the black slaves’ right to property.

Can you really ask what reason Pythagoras had for abstaining from flesh? For my part I rather wonder both by what accident and in what state of soul or mind the first man did so, touched his mouth to gore and brought his lips to the flesh of a dead creature, he who set forth tables of dead, stale bodies and ventured to call food and nourishment the parts that had a little before bellowed and cried, moved and lived. How could his eyes endure the slaughter when throats were slit and hides flayed and limbs torn from limb? How could his nose endure the stench? How was it that the pollution did not turn away his taste, which made contact with the sores of others and sucked juices and serums from mortal wounds? … It is certainly not lions and wolves that we eat out of self-defense; on the contrary, we ignore these and slaughter harmless, tame creatures without stings or teeth to harm us, creatures that, I swear, Nature appears to have produced for the sake of their beauty and grace. But nothing abashed us, not the flower-like tinting of the flesh, not the persuasiveness of the harmonious voice, not the cleanliness of their habits or the unusual intelligence that may be found in the poor wretches. No, for the sake of a little flesh we deprive them of sun, of light, of the duration of life to which they are entitled by birth and being.

Today I want to belong. I want to feel safe and at home. I want to be aware of what it is like simply to be, without defenses or desires. I will appreciate the flow of life for what it is-my own true self. I will notice those moments of intimacy with myself, when I feel that “I am” is enough to sustain me forever. I will lie on the grass at one with nature, expanding until my being fades into the infinite.

The necessary consequence of man's right to life is his right to self-defense. In a civilized society, force may be used only in retaliation and only against those who initiate its use. All the reasons which make the initiation of physical force an evil, make the retaliatory use of physical force a moral imperative. If some "pacifist" society renounced the retaliatory use of force, it would be left helplessly at the mercy of the first thug who decided to be immoral. Such a society would achieve the opposite of its intention: instead of abolishing evil, it would encourage and reward it.

Being in a state of denial is a universally human response to situations which threaten to overwhelm. People who were abused as children sometimes carry their denial like precious cargo without a port of destination. It enabled us to survive our childhood experiences, and often we still live in survival mode decades beyond the actual abuse. We protect ourselves to excess because we learned abruptly and painfully that no one else would.

The only proper purpose of a government is to protect man's rights, which means: to protect him from physical violence. A proper government is only a policeman, acting as an agent of man's self-defense, and, as such, may resort to force only against those who start the use of force. The only proper functions of a government are: the police, to protect you from criminals; the army, to protect you from foreign invaders; and the courts, to protect your property and contracts from breaches or fraud by the others, to settle disputes by rational rules, according to objective law. But a government that initiates the employment of force against men who had forced no one, the employment of armed compulsion against disarmed victims, is a nightmare infernal machine designed to annihilate morality: such a government reverses its only moral purpose and switches from the role of protector to the role of man's deadliest enemy, from the role of of policeman to the role of a criminal vested with the right to the wielding of violence against the victims deprived of the right of self-defense. Such a government substitutes for morality the following rule of social conduct: you may do whatever you please to your neighbor, provided your gang is bigger than his.

Blame is a Defense Against Powerlessness Betrayal trauma changes you. You have endured a life-altering shock, and are likely living with PTSD symptoms— hypervigilance, flashbacks and bewilderment—with broken trust, with the inability to cope with many situations, and with the complete shut down of parts of your mind, including your ability to focus and regulate your emotions. Nevertheless, if you are unable to recognize the higher purpose in your pain, to forgive and forget and move on, you clearly have chosen to be addicted to your pain and must enjoy playing the victim. And the worst is, we are only too ready to agree with this assessment! Trauma victims commonly blame themselves. Blaming oneself for the shame of being a victim is recognized by trauma specialists as a defense against the extreme powerlessness we feel in the wake of a traumatic event. Self-blame continues the illusion of control shock destroys, but prevents us from the necessary working through of the traumatic feelings and memories to heal and recover.

To share out your soul freely, that is what metanoia (a change of mind, or repentance)really refers to: a mental product of love. A change of mind, or love for the undemonstrable. And you throw off every conceptual cloak of self-defense, you give up the fleshly resistance of your ego. Repentance has nothing to do with self-regarding sorrow for legal transgressions. It is an ecstatic erotic self-emptying. A change of mind about the mode of thinking and being.

So I make no effort to hide my pain. I don’t ever put it all on display like this—but for today and all the rest of the days of the trial, I must. My every flinch, every flicker of pain, will be magnified a hundred times over, then dissected by the pundits and talking heads. But I’m told it’s necessary; the world needs to see me vulnerable and wounded. I cannot appear not to care or to lack remorse, but that removes a crucial component of my self- defense mechanism and leaves me bleeding for all the world to see. I suppose that’s rather the point.

Damon spoke without moving. “I’m not like you.” “You’re not as different from us as you want to think,” Matt said. “Look,” he added, an odd note of challenge in his voice, “I know you killed Mr. Tanner in self-defense, because you told me. And I know you didn’t come here to Fell’s Church because Bonnie’s spell dragged you here, because I sorted the hair and I didn’t make any mistakes. You’re more like us than you admit, Damon. The only thing I don’t know is why you didn’t go into Vickie’s house to help her.” Damon snapped, almost automatically, “Because I wasn’t invited!” Memory swept over Bonnie. Herself standing outside Vickie’s house, Damon standing beside her. Stefan’s voice: Vickie, invite me in. But no one had invited Damon. “But how did Klaus get in, then—?” she began, following her own thoughts. “That was Tyler’s job, I’m sure,” Damon said tersely. “What Tyler did for Klaus in return for learning how to reclaim his heritage. And he must have invited Klaus in before we ever started guarding the house—probably before Stefan and I came to Fell’s Church. Klaus was well prepared. That night he was in the house and the girl was dead before I knew what was happening.” “Why didn’t you call for Stefan?” Matt said. There was no accusation in his voice. It was a simple question. “Because there was nothing he could have done! I knew what you were dealing with as soon as I saw it. An Old One. Stefan would only have gotten himself killed—and the girl was past caring, anyway.” Bonnie heard the thread of coldness in his voice, and when Damon turned back to Stefan and Elena, his face had hardened. It was as if some decision had been made. “You see, I’m not like you,” he said. “It doesn’t matter.” Stefan had still not withdrawn his hand. Neither had Elena.

Carla's description was typical of survivors of chronic childhood abuse. Almost always, they deny or minimize the abusive memories. They have to: it's too painful to believe that their parents would do such a thing. So they fragment the memories into hundreds of shards, leaving only acceptable traces in their conscious minds. Rationalizations like "my childhood was rough," "he only did it to me once or twice," and "it wasn't so bad" are common, masking the fact that the abuse was devastating and chronic. But while the knowledge, body sensations, and feelings are shattered, they are not forgotten. They intrude in unexpected ways: through panic attacks and insomnia, through dreams and artwork, through seemingly inexplicable compulsions, and through the shadowy dread of the abusive parent. They live just outside of consciousness like noisy neighbors who bang on the pipes and occasionally show up at the door.

And I shall take my leave of you now- unless you have plans to shoot me. In which case, I shall take you with me." He lifted up his other hand. In it was a small black handset. " Just so we're clear, the bomb that is wired to the undercarriage of my car will go off if my thumb contracts- which is precisely the kind of autonomic jerk that will occur if you put a bullet in my chest or my back. Oh and mayhap I should mention that the explosion has a radius that more than includes where you are, and the detonation is so efficient, you will not be able to dematerialize out of the zone fast enough" Xcor laughed with genuine respect. "You know what they say about suicide, don't you. No Fade for them " "Its not suicide if you shoot me first. Self-defense" "And your willing to test that out?" "If you are

For twenty-five years I've been speaking and writing in defense of your right to happiness in this world, condemning your inability to take what is your due, to secure what you won in bloody battles on the barricades of Paris and Vienna, in the American Civil War, in the Russian Revolution. Your Paris ended with Petain and Laval, your Vienna with Hitler, your Russia with Stalin, and your America may well end in the rule of the Ku Klux Klan! You've been more successful in winning your freedom than in securing it for yourself and others. This I knew long ago. What I did not understand was why time and again, after fighting your way out of a swamp, you sank into a worse one. Then groping and cautiously looking about me, I gradually found out what has enslaved you: YOUR SLAVE DRIVER IS YOU YOURSELF. No one is to blame for your slavery but you yourself. No one else, I say!

The systems of stereotypes may be the core of our personal tradition, the defenses of our position in society. They are an ordered more or less consistent picture of the world, to which our habits, our tastes, our capacities, our comforts and our hopes have adjusted themselves. They may not be a complete picture of the world, but they are a picture of a possible world to which we are adapted. In that world, people and things have their well-known places, and do certain expected things. We feel at home there. We fit in. We are members. [...] It is not merely a short cut. It is all these things and something more. It is the guarantee of our self-respect; it is the projection upon the world of our own sense or our own value, our own position, and our own rights. [...] They are the fortress of our traditions, and behind its defenses we can continue to feel ourselves safe in the position we occupy.

the function all expressions of contempt have in common is the defense against unwanted feelings. Contempt simply evaporates, having lost its point, when it is no longer useful as a shield—against the child’s shame over his desperate, unreturned love; against his feeling of inadequacy; or above all against his rage that his parents were not available. Once we are able to feel and understand the repressed emotions of childhood, we will no longer need contempt as a defense against them. On the other hand, as long as we despise the other person and over-value our own achievements (“he can’t do what I can do”), we do not have to mourn the fact that love is not forthcoming without achievement. Nevertheless, if we avoid this mourning it means that we remain at bottom the one who is despised, for we have to despise everything in ourselves that is not wonderful, good, and clever. Thus we perpetuate the loneliness of childhood: We despise weakness, helplessness, uncertainty—in short, the child in ourselves and in others. The contempt for others in grandiose, successful people always includes disrespect for their own true selves, as their scorn implies: “Without these superior qualities of mine, a person is completely worthless.” This means further: “Without these achievements, these gifts, I could never be loved, would never have been loved.” Grandiosity in the adult guarantees that the illusion continues: “I was loved.

Religious despair is often a defense against boredom and the daily grind of existence. Lacking intensity in our lives, we say that we are distant from God and then seek to make that distance into an intense experience. It is among the most difficult spiritual ailments to heal, because it is usually wholly illusory. There are definitely times when we must suffer God’s absence, when we are called to enter the dark night of the soul in order to pass into some new understanding of God, some deeper communion with him and with all creation. But this is very rare, and for the most part our dark nights of the soul are, in a way this is more pathetic than tragic, wishful thinking. God is not absent. He is everywhere in the world we are too dispirited to love. To feel him — to find him — does not usually require that we renounce all worldly possessions and enter a monastery, or give our lives over to some cause of social justice, or create some sort of sacred art, or begin spontaneously speaking in tongues. All to often the task to which we are called is simply to show a kindness to the irritating person in the cubicle next to us, say, or to touch the face of a spouse from whom we ourselves have been long absent, letting grace wake love from our intense, self-enclosed sleep.

To draw for a moment from an entirely different corner of my life, that part of me still attached to the biological sciences, there is ample evidence that animals — rats and monkeys, for example — that are forced into a subordinate status within their social systems adapt their brain chemistry accordingly, becoming 'depressed' in humanlike ways. Their behavior is anxious and withdrawn; the level of serotonin (the neurotransmitter boosted by some antidepressants) declines in their brains. And — what is especially relevant here — they avoid fighting even in self-defense ... My guess is that the indignities imposed on so many low-wage workers — the drug tests, the constant surveillance, being 'reamed out' by managers — are part of what keeps wages low. If you're made to feel unworthy enough, you may come to think that what you're paid is what you are actually worth.

What makes us want to know the worst? Is it that we tire of preferring to know the best? Does curiosity always hurdle self-interest? Or is it, more simply, that wanting to know the worst is love’s favourite perversion? … I loved Ellen, and i wanted to know the worst. I never provoked her; I was cautious and defensive, as is my habit; I didn’t even ask questions; but I wanted to know the worst. Ellen never returned this caress. She was fond of me - she would automatically agree, as if the matter weren’t worth of discussing, that she loved me - but she unquestioningly believed the best about me. That’s the difference. She didn’t ever search for that sliding panel which opens the secret chamber of the heart, the chamber where the memory and corpses are kept. Sometimes you find the panel but it doesn’t open; sometimes it opens, and your gaze meets nothing but a mouse skeleton. But at least you’ve looked. That’s the real distinction between people: not between those who have secrets and those who don’t, but between those who want to know everything and those who don’t. This search is a sign of love, I maintain.

Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal supporter; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question incapacity to act on any. Frantic violence became the attribute of manliness; cautious plotting a justifiable means of self-defense. [5] The advocate of extreme measures was always trustworthy; his opponent a man to be suspected. To succeed in a plot was to have a shrewd head, to divine a plot a still shrewder; but to try to provide against having to do either was to break up your party and to be afraid of your adversaries. In short, to forestall an intending criminal, or to suggest the idea of a crime where it was lacking was equally commended, [6] until even blood became a weaker tie than party, from the superior readiness of those united by the latter to dare everything without reserve; for such associations sought not the blessings derivable from established institutions but were formed by ambition to overthrow them; and the confidence of their members in each other rested less on any religious sanction than upon complicity in crime.

I could need you in many ways yet I don’t; I love you in many ways. It is peculiar. I need you only in the sense that you need yourself. I don’t expect anything to be mutually intense among us. I somehow like the thought of being the one who is feeling already more than one should. But I need you to believe that you are distinctively refreshing. And uncommon. And intriguing. It is an extreme oddity of mine but I need you to believe that. Call it a form of paranoia; I know that I am feeding your ego right now. Call it self-defense; I am putting in words your uniqueness in an attempt to explain to my own self why is it that I adore you. The truth is: You shine out like the sun shines out and you melt away all my intentions of a fatal, whatsoever, description regarding what is it exactly that you do. There is no exactness. See, it takes suns and miraculous imagery to slightly sketch you in words whereas you probably are as complex as an impressionist painting of impeccable quality. You continually provoke my blatantly awful poetical instincts; that is for sure.

My wife has made up Ty’s old bedroom for you,” he told him in a low voice as Ty and Mara argued over the merits of the couch cushions versus the rocks out back. “Oh Christ.” Zane laughed, falling back in his chair. “He won’t let me forget this. Losing his bed to me.” “Well,” Earl said with a sigh, “it’s either that or fight his mama over it.” He sat and watched Ty and Mara for a moment, sipping at his coffee contentedly. “Ain’t none of us ever won that fight,” he told Zane flatly. “Me and Zane’ll just bunk together,” Ty was arguing. Mara laughed at him. “You two boys won’t fit in a double bed any more than I’ll still fit in my wedding dress,” she scoffed. [...] “Good morning, Zane dear, how did you sleep?” Mara asked as she came up to him and pressed a glass of orange juice into his hands. “Ah, okay,” Zane hedged, taking the glass out of self-defense. “I don’t do too well sleeping in strange places lately, but….” “Well, Ty’s bed is about as strange a place as you can get,” Deuce offered under his breath. He followed it with a muffled grunt as Ty kicked him under the table.

The depressed person’s therapist was always extremely careful to avoid appearing to judge or blame the depressed person for clinging to her defenses, or to suggest that the depressed person had in any way consciously chosen or chosen to cling to a chronic depression whose agony made her (i.e., the depressed person’s) every waking hour feel like more than any person could possibly endure. This renunciation of judgment or imposed value was held by the therapeutic school in which the therapist’s philosophy of healing had evolved over almost fifteen years of clinical experience to be integral to the combination of unconditional support and complete honesty about feelings which composed the nurturing professionalism required for a productive therapeutic journey toward authenticity and intrapersonal wholeness. Defenses against intimacy, the depressed person’s therapist’s experiential theory held, were nearly always arrested or vestigial survival-mechanisms; i.e., they had, at one time, been environmentally appropriate and necessary and had very probably served to shield a defenseless childhood psyche against potentially unbearable trauma, but in nearly all cases they (i.e., the defense-mechanisms) had become inappropriately imprinted and arrested and were now, in adulthood, no longer environmentally appropriate and in fact now, paradoxically, actually caused a great deal more trauma and pain than they prevented. Nevertheless, the therapist had made it clear from the outset that she was in no way going to pressure, hector, cajole, argue, persuade, flummox, trick, harangue, shame, or manipulate the depressed person into letting go of her arrested or vestigial defenses before she (i.e., the depressed person) felt ready and able to risk taking the leap of faith in her own internal resources and self-esteem and personal growth and healing to do so (i.e., to leave the nest of her defenses and freely and joyfully fly).

We Are Lovable Even if the most important person in your world rejects you, you are still real, and you are still okay. —Codependent No More Do you ever find yourself thinking: How could anyone possibly love me? For many of us, this is a deeply ingrained belief that can become a self-fulfilling prophecy. Thinking we are unlovable can sabotage our relationships with co-workers, friends, family members, and other loved ones. This belief can cause us to choose, or stay in, relationships that are less than we deserve because we don’t believe we deserve better. We may become desperate and cling as if a particular person was our last chance at love. We may become defensive and push people away. We may withdraw or constantly overreact. While growing up, many of us did not receive the unconditional love we deserved. Many of us were abandoned or neglected by important people in our life. We may have concluded that the reason we weren’t loved was because we were unlovable. Blaming ourselves is an understandable reaction, but an inappropriate one. If others couldn’t love us, or love us in ways that worked, that’s not our fault. In recovery, we’re learning to separate ourselves from the behavior of others. And we’re learning to take responsibility for our healing, regardless of the people around us. Just as we may have believed that we’re unlovable, we can become skilled at practicing the belief that we are lovable. This new belief will improve the quality of our relationships. It will improve our most important relationship: our relationship with our self. We will be able to let others love us and become open to the love and friendship we deserve. Today, help me be aware of and release any self-defeating beliefs I have about being unlovable. Help me begin, today, to tell myself that I am lovable. Help me practice this belief until it gets into my core and manifests itself in my relationships.

All the other children at my school are stupid. Except I'm not meant to call them stupid, even though this is what they are. I'm meant to say that they have learning difficulties or that they have special needs. But this is stupid because everyone has learning difficulties because learning to speak French or understanding relativity is difficult and also everyone has special needs, like Father, who has to carry a little packet of artificial sweetening tablets around with him to put in his coffee to stop him from getting fat, or Mrs. Peters, who wears a beige-colored hearing aid, or Siobhan, who has glasses so thick that they give you a headache if you borrow them, and none of these people are Special Needs, even if they have special needs. But Siobhan said we have to use those words because people used to call children like the children at school spaz and crip and mong, which were nasty words. But that is stupid too because sometimes the children from the school down the road see us in the street when we're getting off the bus and they shout, "Special Needs! Special Needs!" But I don't take any notice because I don't listen to what other people say and only sticks and stones can break my bones and I have a Swiss Army knife if they hit me and if I kill them it will be self-defense and I won't go to prison.

The cruelty could not register for her. Bloodlust, she understood. Bloodlust, she was guilty of. She had lost herself in battle, too; she had gone further than she should have, she had hurt others when she should have stopped. But this—viciousness on this scale, wanton slaughter of this magnitude, against innocents who hadn’t even lifted a finger in self-defense, this she could not imagine doing. They surrendered, she wanted to scream at her disappeared enemy. They dropped their weapons. They posed no threat to you. Why did you have to do this? A rational explanation eluded her. Because the answer could not be rational. It was not founded in military strategy. It was not because of a shortage of food rations, or because of the risk of insurgency or backlash. It was, simply, what happened when one race decided that the other was insignificant. The Federation had massacred Golyn Niis for the simple reason that they did not think of the Nikara as human. And if your opponent was not human, if your opponent was a cockroach, what did it matter how many of them you killed? What was the difference between crushing an ant and setting an anthill on fire? Why shouldn’t you pull wings off insects for your own enjoyment? The bug might feel pain, but what did that matter to you? If you were the victim, what could you say to make your tormentor recognize you as human? How did you get your enemy to recognize you at all? And why should an oppressor care?

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.

As observers of totalitarianism such as Victor Klemperer noticed, truth dies in four modes, all of which we have just witnessed. The first mode is the open hostility to verifiable reality, which takes the form of presenting inventions and lies as if they were facts. The president does this at a high rate and at a fast pace. One attempt during the 2016 campaign to track his utterances found that 78 percent of his factual claims were false. This proportion is so high that it makes the correct assertions seem like unintended oversights on the path toward total fiction. Demeaning the world as it is begins the creation of a fictional counterworld. The second mode is shamanistic incantation. As Klemperer noted, the fascist style depends upon “endless repetition,” designed to make the fictional plausible and the criminal desirable. The systematic use of nicknames such as “Lyin’ Ted” and “Crooked Hillary” displaced certain character traits that might more appropriately have been affixed to the president himself. Yet through blunt repetition over Twitter, our president managed the transformation of individuals into stereotypes that people then spoke aloud. At rallies, the repeated chants of “Build that wall” and “Lock her up” did not describe anything that the president had specific plans to do, but their very grandiosity established a connection between him and his audience. The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches. Accepting untruth of this radical kind requires a blatant abandonment of reason. Klemperer’s descriptions of losing friends in Germany in 1933 over the issue of magical thinking ring eerily true today. One of his former students implored him to “abandon yourself to your feelings, and you must always focus on the Führer’s greatness, rather than on the discomfort you are feeling at present.” Twelve years later, after all the atrocities, and at the end of a war that Germany had clearly lost, an amputated soldier told Klemperer that Hitler “has never lied yet. I believe in Hitler.” The final mode is misplaced faith. It involves the sort of self-deifying claims the president made when he said that “I alone can solve it” or “I am your voice.” When faith descends from heaven to earth in this way, no room remains for the small truths of our individual discernment and experience. What terrified Klemperer was the way that this transition seemed permanent. Once truth had become oracular rather than factual, evidence was irrelevant. At the end of the war a worker told Klemperer that “understanding is useless, you have to have faith. I believe in the Führer.

Why Does He Do That? That's the number one question, isn't it? Maybe it's his drinking, you say. Maybe it's his learning disabilities. It's his job; he hates it. He's stressed. I think he's bipolar. It's his mother's fault; she spoiled him rotten. It's the drugs. If only he didn't use. It's his temper. He's selfish. It's the pornography; he's obsessed. The list could go on and on. You could spend many years trying to pinpoint it and never get a definite answer. The fact is, many people have these problems and they aren't abusive. Just because someone is an alcoholic doesn't mean he is abusive. Men hate their jobs all the time and aren't abusive. Bipolar? Okay. Stressed? Who isn't! Do you see where I am going with this? Off the subject a bit, when someone commits a violent crime, they always report in the news about his possible motive. As human beings, we need to somehow make sense of things. If someone murders someone, do you think it makes the family of the victim feel better to know the murderer's motive? No. Except for self-defense, there really is no excuse for murder. Motive, if there is any, is irrelevant. The same is true of abuse. You could spend your whole life going round and round trying to figure out why. The truth is, the why doesn't matter. There are only two reasons why men commit abuse—because they want to do so and because they can. You want to know why. In many ways, you might feel like you need to know. But, if you could come up with a reason or a motive, it wouldn't help you. Maybe you believe that if you did this or that differently, he wouldn't have abused you. That is faulty thinking and won't help you get better. You didn't do anything to cause the abuse. No matter what you said, no matter what you did, you didn't deserve to be abused. You are the victim and it won't help you to know why he supposedly abused you. No matter what his reason, there is no excuse for abuse. You are not to blame.