Siege Mentality Quotes

my brain had begun to endure its familiar siege: panic and dislocation, and a sense that my thought processes were being engulfed by a toxic and unnameable tide that obliterated any enjoyable response to the living world.

In a sense, every human construction, whether mental or material, is a component in a landscape of fear because it exists in constant chaos. Thus children's fairy tales as well as adult's legends, cosmological myths, and indeed philosophical systems are shelters built by the mind in which human beings can rest, at least temporarily, from the siege of inchoate experience and of doubt.

Germany’s siege mentality and gnawing sense of encirclement (the need to ‘storm out of the fortress’ to prevent a Russian attack); Austria-Hungary’s hatred of Serbia; Russia’s deep fear of Germany; France’s vengeful chauvinism; and Britain’s ferocious Germanophobia.

I made a stop, ducking into the supermarket to pick up milk, Diet Pepsi, bread, eggs, and toilet paper. I was into my siege mentality, looking forward to pulling up the drawbridge and waiting out the rain. With luck, I wouldn't have to go out for days.

What is required if a bodybuilder hopes to realize the most from his workouts and become a champion? The answer: an attitude befitting a hero, one full of fury—an attitude I call siege mentality. Once he enters the gym, all else is forgotten and he is transformed into a valiant warrior with girded loins, ready to do battle with the weights.

It can't have been fun to live with somebody whose brain was under siege.

When things were most dire, he got energized. It was the siege mentality from his South African childhood. But when he was not in survival-or-die mode, he felt unsettled. What should have been the good times were unnerving for him. It prompted him to launch surges, stir up dramas, throw himself into battles he could have bypassed, and bite off new endeavors.

He can’t walk down steps … can’t walk down hills. [He’s got] mental blocks … [He] can’t handle numbers … they have no meaning to him.

At the same time, however, the collective behavior of Reserve Police Battalion 101 has deeply disturbing implications. There are many societies afflicted by traditions of racism and caught in the siege mentality of war or threat of war. Everywhere society conditions people to respect and defer to authority, and indeed could scarcely function otherwise. Everywhere people seek career advancement. In every modern society, the complexity of life and the resulting bureaucratization and specialization attenuate the sense of personal responsibility of those implementing official policy. Within virtually every social collective, the peer group exerts tremendous pressures on behavior and sets moral norms. If the men of Reserve Battalion 101 could become killers under such circumstances, what group of men cannot?

If exile language is used to bemoan a “darkening” or “growingly hostile” culture, rather than to see our situation as fundamentally the same as every other era before us, then we don’t understand what the Bible means by exile. Exile language does away with both a sense of entitlement and with a siege mentality. We don’t look to merge into whatever seems “normal” around us—and we don’t rage when we’re not accommodated there. We see our normal situation as not occupation but pilgrimage.

But psychology is passing into a less simple phase. Within a few years what one may call a microscopic psychology has arisen in Germany, carried on by experimental methods, asking of course every moment for introspective data, but eliminating their uncertainty by operating on a large scale and taking statistical means. This method taxes patience to the utmost, and could hardly have arisen in a country whose natives could be bored. Such Germans as Weber, Fechner, Vierordt, and Wundt obviously cannot ; and their success has brought into the field an array of younger experimental psychologists, bent on studying the elements of the mental life, dissecting them out from the gross results in which they are embedded, and as far as possible reducing them to quantitative scales. The simple and open method of attack having done what it can, the method of patience, starving out, and harassing to death is tried ; the Mind must submit to a regular siege, in which minute advantages gained night and day by the forces that hem her in must sum themselves up at last into her overthrow. There is little of the grand style about these new prism, pendulum, and chronograph-philosophers. They mean business, not chivalry. What generous divination, and that superiority in virtue which was thought by Cicero to give a man the best insight into nature, have failed to do, their spying and scraping, their deadly tenacity and almost diabolic cunning, will doubtless some day bring about. No general description of the methods of experimental psychology would be instructive to one unfamiliar with the instances of their application, so we will waste no words upon the attempt.

Order No. 227, more commonly known as ‘Not One Step Backwards’. Stalin made many changes, then signed it. The order was to be read to all troops in the Red Army. ‘Panic-mongers and cowards must be destroyed on the spot. The retreat mentality must be decisively eliminated. Army commanders who have allowed the voluntary abandonment of positions must be removed and sent for immediate trial by military tribunal.’ Anyone who surrendered was ‘a traitor to the Motherland’. Each army had to organize ‘three to five well-armed detachments (up to 200 men each)’ to form a second line to shoot down any soldier who tried to run away. Zhukov implemented this order on the Western Front within ten days, using tanks manned by specially selected officers. They followed the first wave of an attack, ready ‘to combat cowardice’, by opening fire on any soldiers who wavered. Three

WRITER'S NIGHTMARE" "I felt a grip on my arm that shook my body, forcefully pulling me toward a tunnel of darkness.   The threat of consciousness stole my steady breath. For a moment I believed myself to be under siege; ripped from the sky in mid flight, my wings useless against the monstrous claws shredding my reality. I struggled to remain, to be left alone, aloft.  Reaching with wings that through the power of imagination were suddenly feathered arms, I grabbed at the air.  My hands clutched at something solid.  Wooden.  A desk.  My head spun as I held the furniture, suffering the illusion of falling.   "I was flying," I gasped, realizing suddenly that it had all been a dream. "My best fantasy ever." Lifting my head from its resting spot on the writing desk, I worked mentally to secure the fading images, hoping to capture their essence to memory before they faded away forever.  Bitterness tainted my heart against the hand that had jerked me into sensibility.  Why was I always so callously awakened while doing my best work?  Why not let me dream?

[Women] are not even now as concerned about the health of their fame as men are, and, speaking generally, will pass a tombstone or a signpost without feeling an irresistible desire to cut their names on it, as Alf, Bert, or Chas must do in obedience to their instinct, which murmurs if it sees a fine woman go by, or even a dog, Ce chien est à moi. And, of course, it may be a dog, I thought, remembering Parliament square, the Sieges Allee and other avenues; it may be a piece of land or a man with curly black hair. It is one of the great advantages of being a woman that one can pass even a very fine negress without wishing to make an Englishwoman of her.

Unless we do conscious work on it, the shadow is almost always projected; that is, it is neatly laid on someone or something else so we do not have to take responsibility for it. This is the way things were done five hundred years ago, and most of us are still stuck in this medieval consciousness. The medieval world was based on mutual shadow projection; it thrived on a fortress mentality, armor, walled cities, possession by force, ownership of anything feminine by male prerogative, royal patronage, and city-states in perpetual siege at each other’s gates. Medieval society was almost entirely ruled by patriarchal values that are famous for their one-sidedness. Even the Church took part in shadow politics. Saints like Benedictine monasteries and some of the esoteric societies avoided the projecting game.

One of the sturdiest precepts of the study of human delusion is that every golden age is either past or in the passing. During 1941, in the wake of that outburst of gaudy hopefulness, the World’s Fair, a sizable portion of the citizens of New York City had the odd experience of feeling for the time in which they were living, at the very moment they were living in it, that strange blend of optimism and nostalgia which is the usual hallmark of the aetataureate delusion. The rest of the world was busy feeding itself, country by country, to the furnace, but while the city’s newspapers and newsreels at the Trans-Lux were filled with ill portents, defeats, atrocities, and alarms, the general mentality of the New Yorker was not one of siege, panic, or grim resignation to fate but rather the toe-wiggling, tea-sipping contentment of a woman curled on a sofa, reading in front of a fire with cold rain rattling against the windows. The economy was experiencing a renewal not only of sensation but of perceptible movement in its limbs, Joe DiMaggio hit safely in fifty-six straight games, and the great big bands reached their suave and ecstatic acme in the hotel ballrooms and moth-lit summer pavilions of America.

As a country, as a people, have we changed? On the surface we might appear to have done so, but underneath I think we are still the same. Our change is measurable, but not significant. We remain bent on destroying ourselves. We still kill each other with alarming frequency and for foolish reasons, and we begin the killing at a younger age. We have much to celebrate, but we live in fear and doubt. We are pessimistic about our own lives and the lives of our children. We trust almost no one. “It is the same everywhere. We are a people under siege, walled away from each other and the world, trying to find a safe path through the debris of hate and rage that collects around us. We drive our cars as if they were weapons. We use our children and our friends as if their love and trust were expendable and meaningless. We think of ourselves first and others second. We lie and cheat and steal in little ways, thinking it unimportant, justifying it by telling ourselves that others do it, so it doesn’t matter if we do it, too. We have no patience with the mistakes of others. We have no empathy for their despair. We have no compassion for their misery. Those who roam the streets are not our concern; they are examples of failure and an embarrassment to us. It is best to ignore them. If they are homeless, it is their own fault. They give us nothing but trouble. If they die, at least they will provide us with more space to breathe.” His smile was bitter. “Our war continues, the war we fight with one another, the war we wage against ourselves. It has its champions, good and bad, and sometimes one or the other has the stronger hand. Our place in this war is often defined for us. It is defined for many because they are powerless to choose. They are homeless or destitute. They are a minority of sex or race or religion. They are poor or disenfranchised. They are abused or disabled, physically or mentally, and they have forgotten or never learned how to stand up for themselves.

The Muslim East has been in a defensive posture for centuries. Take Turkey. For a period of close to two hundred years, we’ve been living through phases of vital self-defense and security. In such a society, a fortress mentality naturally arises. If today we’ve lost the concept of freedom, the reason is that we’re living in a state of siege.” Suad

Don’t follow competition We are constantly amazed by how much business leaders obsess about their competition. When you get in a room with a bunch of senior execs from large companies, their attention can often wander as they check smartphones and think about the rest of their day, but bring up the topic of their competition and suddenly you’ll have everyone’s full attention. It’s as if, once you get to a particular level in an organization, you worry as much about what your competition is doing as how your own organization is performing. At the highest echelons of business, the default mentality is, too often, siege. This fixation leads to a never-ending spiral into mediocrity. Business leaders spend much of their time watching and copying the competition, and when they do finally break away and try something new, they are careful risk-takers, developing only incremental, low-impact changes. Being close to your competition offers comfort; it’s like covering tactics in match race sailing, when the lead boat tacks whenever the follower does, to ensure that the follower doesn’t go off in a different direction and find stronger wind. Incumbents clump together so that no one finds a fresher breeze elsewhere. But as Larry Page says, how exciting is it to come to work if the best you can do is trounce some other company that does roughly the same thing?85 If you focus on your competition, you will never deliver anything truly innovative. While you and your competitors

Informed and rationally articulated dissent contributes to growth of ideas. Uniformed dissent, expressed through lung power, is a sign of insecurity. Countering dissent with fortification leads to a siege mentality. It results in a stagnant society, devoid of organic growth. Such a society perceives itself to be so fragile that every whiff of fresh air is seen as a threat to its existence.

On the surface, my novel The Vorbing is about vampires terrorising the village of Nocturne every night. The German Blitz on London in World War II. I was the real inspiration. I was fascinated by the idea of normality by day and then this evil, destructive power coming by night, and then the cycle repeating. I wanted to explore the kind of siege mentality that would create in a fantasy setting.

Fear. He’d seen something similar a few years back in Boston, during the height of the Spanish Flu epidemic, when anyone could be infected and you were scared to shake a friendly hand for fear of the invisible contagion. Thousands had died in the space of a few months, and the deadly terror that had spread in the wake of the disease had isolated whole swathes of the population as people became too afraid to travel. A siege mentality had pervaded the city, with the very lowest of Boston’s inhabitants bearing the brunt of the deadly plague. By the end of the epidemic, God only knew how many had died. It had taken at least a year before the mood of the city returned to normal and people began to breathe the air like they were enjoying it, instead of fearing it might kill them. The deserted streets, the boarded up stores and the people crossing the street to avoid you: that was Boston at the height of the epidemic.  And that was how Arkham felt right now. Like a city that people wanted to abandon, but were too afraid or too poor to leave.

What does this mean? This parallel growth in the number of both devout believers and devout secularists is why both groups in our society feel besieged. This siege mentality has only increased in the last decade. There is less airing of views, and fewer opportunities for people on both sides to lay out their arguments and intuitions in order to make their beliefs as cogent as possible to the other side. Instead there is a conviction that since “we have reason on our side” and “they just have closed their eyes to the truth,” therefore all we need to do is denounce and mock the opposing view.

The most important thing about India, the thing to be gone into and understood and not seen from the outside, was the people. It was as though, in these small, crowded spaces, no one really felt at home. Everyone felt that the other man, the other group, was laughing; everyone lived with the feeling of siege. The emptiness of the yard was an aspect of its cleanliness. The emptiness of the space was live luxury. Gandhianism was almost a mass hysteria in India, but of a healthy kind. It was the good old values, but packaged in a modern-looking way, very mass-based. As in old Rome, so in modern Bangalore: the more important the man, the greater the crowd at his door. Where there is no want, there is no god. The very idea of the latrine was a non-brahmin idea: to enter such a polluted place was itself pollution. No old-time brahmin would have even contemplated the idea. Good brahmins, traditional brahmins, used open-air sites, a fresh one each time. In the palace where the brahmin had served there had been splendor and extravagance beyond human need, almost as though in the Hindu scheme one of the functions of great wealth was to remind men of the vanity of the senses. In Christian thinking the eternal opposites are the forces of good and evil. In Hindu or brahmin thought the opposites are worldliness and the life of the spirit. One can retreat from one to the other. When the world fails one, one can sink into the spirit, the idea of the world as the play of illusion. Bad architecture in a poor tropical city is more than an aesthetic matter. It spoils people's day to day lives; it wears down their nerves; it generates rages that can flow into many different channels. That station lets you into the very worst of the Bengali small-town atmosphere - ugly, noisy, crowded, full of the kind of deprivation I see in the style of urbanization in our country, the deprivation of mind, of basic needs. I've been practicing yoga for about 15 years now and it's helped me tremendously to arrive at this mental state in which I could take an enormous amount of chaos and confusion around me, for a while, without losing my own peace of mind. Formally, I'm an atheist, but I've reached a state where I separate spirituality from theism and religion. To me the Upanishads represent man's effort to understand the universe and himself at the very highest level of spirituality.

Smokers will always chat with other smokers; it’s a sort of siege mentality. 

4B, Sofia announced. Who lived here? Mrs. Sanchez, she was a very nice lady. She was nice? Yes. 4C. Who lived here. The Kleins. Were they nice? They were old. The apartment doors, once oak, were now all single slabs of siege-mentality sheet metal, their numbers, in his time screwed-in brass, nothing more than hardware-store decals. But he couldn’t care less about these particular outrages against memory, because in the end the information they provided was the same information as twenty years ago, and any way you cut it the doors and their numbers would always tell the same story. 4D. Who lived here?

Some people get all angry and territorial if you even mention immigrants. But I think that accusing people like them of racism or xenophobia is too complicated. They don’t hate just a few people for nationalistic reasons. They hate everybody for no reason. It's like siege mentality without a siege.

As a champion of the Church Militant in a hostile secular society, Belloc would sometimes exhibit a siege mentality akin to the defiance of Pius IX.

For police themselves, the consequence of [911 policing] has been the emergence of a siege mentality...the alienation of officers from the communities they police interferes with the effective exercise of their basic authority, forcing police to rely inordinately on the use of force. As strangers, police feel compelled to draw upon 'preemptively coercive means such as intimidation and threats' if not the direct application of force...not only is such coercion antithetical to policing a democracy, it may create the very resistance it is intended to forestall, and lead to self-fulfilling prophecies and a downward spiral in which police become more aggressive and youths embittered and resistant.

The Challenge   Englishman William Booth (1829 - 1912), who founded the Salvation Army, was a man with a great zeal for the Lord and a passion for lost souls. He was also a man of vision. On the eve of the 20th Century, when Christendom was caught up in euphoria about how the Church would soon take the world for Christ, Booth predicted that the Gospel would not fare well in the new century. Specifically, he prophesied that by the end of the 20th Century, much of the Church would be preaching:68 Christianity without Christ Forgiveness without repentance Salvation without regeneration Heaven without Hell That’s exactly where we are today. Because of it, as we begin the 21st Century, Christians are faced with unparalleled challenges from the decay of society and the apostatizing of the Church. Increasingly, many are going to give up hope. Some will express this hopelessness by withdrawing from society and assuming a siege mentality. Others will throw in the towel and adopt the attitude, “If you can’t lick them, join them.” Considering the magnitude of the challenge, is there any hope for triumphant Christian living? And if so, how then shall we live?

I have referred to it as a gift--something for which others with this affliction have taken me to task. I was only speaking from my own experience, of course, but I stand partially corrected: if it is a gift, it's the gift that just keeps on taking. Coping with relentless assault and the accumulating damage is not easy. Nobody would ever choose to have this visited upon them. Still, this unexpected crisis forced a fundamental life decision: adopt a siege mentality--or embark upon a journey. Whatever it was--courage? acceptance? wisdom?--that finally allowed me to go down the second road (after spending a few disastrous years on the first) was unquestionably a gift--and absent this neurophysiological catastrophe, I would never have opened it, or been so profoundly enriched. That's why I consider myself a lucky man.

Thus, the vigorous defense of the Faith eventually deteriorated into what might simply be characterized as a defensive attitude. In his book The Decline and Fall of the Catholic Church in America, David Carlin makes a point that resonates with Weigel’s historical analysis: One of the great hymns of the Reformation was Martin Luther’s “A Mighty Fortress Is Our God.” In its reaction to the Reformation, Catholicism might well have taken the title of this hymn for its own slogan—for that is what the Church became: it turned itself, metaphorically speaking, into a mighty ecclesiastical fortress. Eventually it recognized that the chances of regaining most of the lost provinces were slim, but it was absolutely determined to hold on to what remained: France, Spain, Portugal, Italy, southern Germany, Poland, Ireland, and (an area of great new gains) Latin America. This siege mentality prevailed in the Counter-Reformation Church—a mentality that placed primary importance on survival. The fortress mentality exercised enormous influence on the Church in the United States, where Catholics were always a minority, anxious to gain acceptance in a predominantly Protestant society. Ambitious Church leaders sought to build up their parishes, parochial schools, Catholic universities, and lay associations, for whose use the “parish plants” were built. With each succeeding generation, the Catholic Church became a more entrenched institution, with all the benefits—but also the dangers—of acceptance as part of the established American way of life.

It’s almost impossible for people who have known only peace to lift themselves to that level of mental readiness necessary to immediately and effectively counter a determined attack. The mind may say get ready, but the subconscious refuses to pump the adrenaline, refuses to let go of the comfortable present. We refuse to believe.