Submission Comes Naturally Quotes

The most pernicious message relayed by pornography is that women are natural sexual prey to men and love it; that sexuality and violence are congruent; and that for women sex is essentially masochistic, humiliation pleasurable, physical abuse erotic. But along with this message comes another, not always recognized: that enforced submission and the use of cruelty, if played out in heterosexual pairing, is sexually "normal," while sensuality between women, including erotic mutuality and respect, is "queer," "sick," and either pornographic in itself or not very exciting compared with the sexuality of whips and bondage. Pornography does not simply create a climate in which sex and violence are interchangeable; it widens the range of behavior considered acceptable from men in heterosexual intercourse-behavior which reiteratively strips women of their autonomy, dignity, and sexual potential, including the potential of loving and being loved by women in mutuality and integrity.

Come closer to me,” he commanded. She began to get to her feet, giving him the opportunity to force her down again. “No. I want you to crawl over here on your hands and knees.” Jace watched the power of his words place invisible constraints on Camille’s body. She fell down to her knees and crawled on the floor like an animal. In that moment, he was her master; in that moment, everything seemed natural and right in the world. He was the yin to her yang, pulling both of them into perfect equilibrium.

When we learn to truly follow Jesus, we find that obedience to God comes from the inside out. Submission to what God wants for our lives flows naturally out of that relationship.

We feel, perhaps unconsciously, that learning from Masters and submitting to their authority is somehow an indictment of our own natural ability, Even if we have teachers in our lives, we tend not to pay full attention to their advice, often preferring to do things our own way. In fact, we come to believe that being critical of Masters or teachers is somehow a sign of our intelligence, and that being a submissive pupil is a sign of weakness.

It does not come from the fact that women are naturally more able to perceive dirty laundry or that men are blind to housework but from the fact that perception has a social dimension and is shaped by the gendered division of labor: women perceive dirty socks more because they are the ones in charge of doing laundry.

I drank from the crisp mountain stream, tasting filtered sky with a mossy undertone. I’ve never understood how being loved fully could change your entire perspective of the world. I only ever understood the wistfulness of it, and the longing and the frothy, violent bits. The mixed up, rained on parts. The escaped bits that smudge and bleed through. Slowly, I am coming to terms with how vulnerable I am to you, flat on my back like a submissive wolf pup. Daisy petals line your eyelashes, juice of a nectarine flavors your tongue. The side of your mouth twitches, hazy dreamscapes overtaking your mind while we bathe in the glorious autumn devastation.

There's a reason why men didn't see fit to allow women equal rights for so long, and why women were put through medical and sexual torture, force-fed, starved, lobotomised, incarcerated, why they were even burnt at the stake as witches, before basic human rights were granted to them. Something's gone wrong with men-kind. whether it's nature or nurture, time will tell, but their fury and violence towards non-submissive women is a chronic epidemic that comes in waves. This is your wave. We need you to fight in our corner, not theirs.

Moral for psychologists. -- Not to go in for backstairs psychology. Never to observe in order to observe! That gives a false perspective, leads to squinting and something forced and exaggerated. Experience as the wish to experience does not succeed. One must not eye oneself while having an experience; else the eye becomes "an evil eye." A born psychologist guards instinctively against seeing in order to see; the same is true of the born painter. He never works "from nature"; he leaves it to his instinct, to his camera obscura, to sift through and express the "case," "nature," that which is "experienced." He is conscious only of what is general, of the conclusion, the result: he does not know arbitrary abstractions from an individual case. What happens when one proceeds differently? For example, if, in the manner of the Parisian novelists, one goes in for backstairs psychology and deals in gossip, wholesale and retail? Then one lies in wait for reality, as it were, and every evening one brings home a handful of curiosities. But note what finally comes of all this: a heap of splotches, a mosaic at best, but in any case something added together, something restless, a mess of screaming colors. The worst in this respect is accomplished by the Goncourts; they do not put three sentences together without really hurting the eye, the psychologist's eye. Nature, estimated artistically, is no model. It exaggerates, it distorts, it leaves gaps. Nature is chance. To study "from nature" seems to me to be a bad sign: it betrays submission, weakness, fatalism; this lying in the dust before petit faits [little facts] is unworthy of a whole artist. To see what is--that is the mark of another kind of spirit, the anti-artistic, the factual. One must know who one is. Toward a psychology of the artist. -- If there is to be art, if there is to be any aesthetic doing and seeing, one physiological condition is indispensable: frenzy. Frenzy must first have enhanced the excitability of the whole machine; else there is no art. All kinds of frenzy, however diversely conditioned, have the strength to accomplish this: above all, the frenzy of sexual excitement, this most ancient and original form of frenzy. Also the frenzy that follows all great cravings, all strong affects; the frenzy of feasts, contests, feats of daring, victory, all extreme movement; the frenzy of cruelty; the frenzy in destruction, the frenzy under certain meteorological influences, as for example the frenzy of spring; or under the influence of narcotics; and finally the frenzy of will, the frenzy of an overcharged and swollen will. What is essential in such frenzy is the feeling of increased strength and fullness. Out of this feeling one lends to things, one forces them to accept from us, one violates them--this process is called idealizing. Let us get rid of a prejudice here: idealizing does not consist, as is commonly held, in subtracting or discounting the petty and inconsequential. What is decisive is rather a tremendous drive to bring out the main features so that the others disappear in the process. In this state one enriches everything out of one's own fullness: whatever one sees, whatever one wills, is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power--until they are reflections of his perfection. This having to transform into perfection is--art. Even everything that he is not yet, becomes for him an occasion of joy in himself; in art man enjoys himself as perfection.

For Hegel, it is actually the slave who comes out on top in the long run. In that initial life-and-death struggle, which sets the terms going forward, one “I” experiences what Hegel calls the “fear of death” and submits to the other. This “I” decides he “loves life” and concedes the fight. And this initially submissive consciousness, the slave consciousness, on pain of death, now serves the other’s will and works for him. But it is through this very work that, eventually, he will come to surpass his master, Hegel reasons. On a basic level, this is so because it is the slave who masters objective reality, or nature. The slave takes the plants and animals and transforms them, through work, into meals; the slave transforms, with his hands, a tree into a table; the slave is most alive, becomes necessary, develops his spirit. The master, on the other hand, is parasitic, decadent, dependent. Without the slave’s recognition, he is not even a master; without the slave’s work, he cannot prosper.

A Personal Atonement At some point the multitudinous sins of countless ages were heaped upon the Savior, but his submissiveness was much more than a cold response to the demands of justice. This was not a nameless, passionless atonement performed by some detached, stoic being. Rather, it was an offering driven by infinite love. This was a personalized, not a mass atonement. Somehow, it may be that the sins of every soul were individually (as well as cumulatively) accounted for, suffered for, and redeemed for, all with a love unknown to man. Christ tasted "death for every man" (Hebrews 2:9; emphasis added), perhaps meaning for each individual person. One reading of Isaiah suggests that Christ may have envisioned each of us as the atoning sacrifice took its toll—"when thou shalt make his soul an offering for sin, he shall see his seed" (Isaiah 53:10; emphasis added; see also Mosiah 15:10–11). Just as the Savior blessed the "little children, one by one" (3 Nephi 17:21); just as the Nephites felt his wounds "one by one" (3 Nephi 11:15); just as he listens to our prayers one by one; so, perhaps, he suffered for us, one by one. President Heber J. Grant spoke of this individual focus: "Not only did Jesus come as a universal gift, He came as an individual offering with a personal message to each one of us. For each one of us He died on Calvary and His blood will conditionally save us. Not as nations, communities or groups, but as individuals."55 Similar feelings were shared by C. S. Lewis: "He [Christ] has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world."56 Elder Merrill J. Bateman spoke not only of the Atonement's infinite nature, but also of its intimate reach: "The Savior's atonement in the garden and on the cross is intimate as well as infinite. Infinite in that it spans the eternities. Intimate in that the Savior felt each person's pains, sufferings, and sicknesses."57 Since the Savior, as a God, has the capacity to simultaneously entertain multiple thoughts, perhaps it was not impossible for the mortal Jesus to contemplate each of our names and transgressions in concomitant fashion as the Atonement progressed, without ever sacrificing personal attention for any of us. His suffering need never lose its personal nature. While such suffering had both macro and micro dimensions, the Atonement was ultimately offered for each one of us.

Looting is a natural response to the unnatural and inhuman society of commodity abundance. It instantly undermines the commodity as such, and it also exposes what the commodity ultimately implies: the army, the police and the other specialized detachments of the state’s monopoly of armed violence. What is a policeman? He is the active servant of the commodity, the man in complete submission to the commodity, whose job it is to ensure that a given product of human labor remains a commodity, with the magical property of having to be paid for, instead of becoming a mere refrigerator or rifle — a passive, inanimate object, subject to anyone who comes along to make use of it. In rejecting the humiliation of being subject to police, black people are at the same time rejecting the humiliation of being subject to commodities.

For now let me say that the contemporary Church has little understanding of the nature of worship, mainly because we do not discern the difference between the spirit and the soul. Worship is not entertainment. That belongs in the theater, not the church. Nor is worship the same as praise. We praise God with our souls, and it is right to do so. Through our praise we have access to God’s presence. But once we are in His presence, it is through worship that we enjoy true spiritual union with Him. To be able to worship God in this way—first on earth, and then in heaven—is the goal of salvation. It is the highest and holiest activity of which a human being is capable. It is only possible, however, when the soul and the body come into submission to the spirit and in harmony with it. Such worship is often too profound for words. It becomes an intense and silent union with God.

The duration of man’s life is but an instant; his substance is fleeting, his senses dull; the structure of his body corruptible; the soul but a vortex. We cannot reckon with fortune, or lay our account with fame. In fine, the life of the body is but a river, and the life of the soul a misty dream. Existence is a warfare, and a journey in a strange land; and the end of fame is to be forgotten. What then avails to guide us? One thing, and one alone—Philosophy. And this consists in keeping the divinity within inviolate and intact; victorious over pain and pleasure; free from temerity, free from falsehood, free from hypocrisy; independent of what others do or fail to do; submissive to hap and lot, which come from the same source as we; and, above all, with equanimity awaiting death, as nothing else than a resolution of the elements of which every being compounded. And, if in their successive interchanges no harm befall the elements, why should one suspect any in the change and dissolution of the whole? It is natural, and nothing natural can be evil.

Humanity many times has had sad experience of super-powerful police forces … As soon as (the police) slip from under the firm thumb of a suspicious local tribune, they become arbitrary, merciless, a law unto themselves. They think no more of justice, but only of establishing themselves as a privileged and envied elite. They mistake the attitude of natural caution and uncertainty of the civilian population as admiration and respect, and presently they start to swagger back and forth jingling weapons, in megalomaniac euphoria. People thereupon become not masters, but servants … Such a police force becomes merely an aggregate of uniformed criminals, the more baneful in that their position is unchallenged and sanctioned by law. The police mentality cannot regard a human being in terms other than as an item or object to be processed as expeditiously as possible. Public convenience or dignity means nothing; police prerogatives assume the status of divine law. Submissiveness is demanded. If a police officer kills a civilian, it is a regrettable circumstance: the officer was possibly over-zealous. If a civilian kills a police officer all hell breaks loose. The police foam at the mouth. All other business comes to a standstill until the perpetrator of this most dastardly act is found out. Inevitably, when apprehended, he is beaten or otherwise tortured for his intolerable presumption … The police complain that they cannot function efficiently, that criminals escape them. Better a hundred unchecked criminals than the despotism of one unbridled police force.

We must also reflect that of desires some are natural, others are groundless; and that of the natural some are necessary as well as natural, and some natural only. And of the necessary desires some are necessary if we are to be happy, some if the body is to be rid of uneasiness, some if we are even to live. He who has a clear and certain understanding of these things will direct every preference and aversion toward securing health of body and tranquillity of mind, seeing that this is the sum and end of a happy life. For the end of all our actions is to be free from pain and fear, and, when once we have attained all this, the tempest of the soul is laid; seeing that the living creature has no need to go in search of something that is lacking, nor to look anything else by which the good of the soul and of the body will be fulfilled. When we are pained pleasure, then, and then only, do we feel the need of pleasure. For this reason we call pleasure the alpha and omega of a happy life. Pleasure is our first and kindred good. It is the starting-point of every choice and of every aversion, and to it we come back, inasmuch as we make feeling the rule by which to judge of every good thing. And since pleasure is our first and native good, for that reason we do not choose every pleasure whatever, but often pass over many pleasures when a greater annoyance ensues from them. And often we consider pains superior to pleasures when submission to the pains for a long time brings us as a consequence a greater pleasure. While therefore all pleasure because it is naturally akin to us is good, not all pleasure is worthy of choice, just as all pain is an evil and yet not all pain is to be shunned.

Here we immediately face the danger of slipping into another but equally untenable romanticism, namely a call for humans to be humble and come to terms with or appreciate their finitude. The acknowledgement of the inherent lack of unity in the metabolism of humans and the rest of nature should not lead us to conceive of humans as fragile, vulnerable and ontologically homeless creatures destined to remain caught in opaque mediations. Such a way of thinking amounts to a secularisation of the religious demand for humans to display their submissiveness and obedience to God. One finds examples of this in existentialist philosophies of the Heideggerian variant or in Arnold Gehlen's conservative philosophical anthropology, according to which the natural incompleteness of human beings justify the call for stable social institutions (i.e., the shepherd-God is replaced with the shepherd-State). The key to avoid such an ideology of finitude is to recall that it is the very fragility and porosity of the human metabolism which has made humans so evolutionarily successful. Human corporeal organisation is the source of an immense flexibility and has enabled this animal to "break out of a narrow ecological niche". Far from being the sign of an inherent finitude of the human being, the loss of immediacy at the centre of its being is rather a sign of its infinity in the sense that it enables humans to socially mediate their relation to the rest of nature in an infinite number of ways.

The oldest “State” emerged as a terrible tyranny, as an oppressive and inconsiderate machinery, and continued working until such raw materials of people and half-animals finally were not only thoroughly kneaded and submissive but also given a shape. I used the word “State”: it is self-evident who is meant by that term — some pack of blond predatory animals, a race of conquerors and masters, which, organized for war and with the power to organize, without thinking about it, sets its terrifying paws on a subordinate population which may perhaps be vast in numbers but is still without any form, is still wandering about. That is, in fact, the way the “State” begins on earth. I believe that fantasy has been done away with which sees the beginning of the state in a “contract.” The man who can command, who is by nature a “master,” who comes forward with violence in his actions and gestures — what has he to do with making contracts! We do not negotiate with such beings. They come like fate, without cause, reason, consideration, or pretext. They are present as lightning is present, too fearsome, too sudden, too convincing, too “different” even to become merely hated. Their work is the instinctive creation of forms, the imposition of forms. They are the most involuntary and most unconscious artists in existence: — where they appear something new is soon present, a power structure which lives, something in which the parts and functions are demarcated and coordinated, in which there is, in general, no place for anything which does not first derive its “meaning” from its relationship to the totality. These men, these born organizers, have no idea what guilt, responsibility, and consideration are.

The proposition that Calypso dangles before Odysseus is irresistible, as is she herself, as is her island—an unprecedented offer for any mortal. To all of which, almost incomprehensibly, Odysseus remains unmoved. As unhappy as ever, he declines the goddess’s uniquely tempting proposition. Let us be quite clear from the start: the refusal is of epochal significance. It contains in nucleo what is undoubtedly the most powerful and profound lesson of Greek mythology, which will subsequently be adopted by Greek philosophy* for its own purposes, and which can be summarized as follows: the ultimate end of human existence is not, as the Christians (further down the line) would come to believe, to secure eternal salvation by all available means, including the most morally submissive and tedious, to attain immortality. On the contrary, a mortal life well lived is worth far more than a wasted immortality! In other words, the conviction of Odysseus is that the “diasporic” or displaced life—the life lived far from home, and therefore without structure, outside of ones’s natural orbit, in the wrong part of the cosmos—is quite simply worse than death itself.

The stranger who came to the temple to worship the goddess of love in intercourse with the sacred prostitute was in ancient times viewed as an emissary of the gods, or even the god in disguise. The stranger is typically one who is uninvited, unexpected and of foreign nature. He comes from an other­worldly place and instigates change. A numinous aura surrounds him. This is the essence of the stranger in the context of the initiation rituals enacted by the sacred prostitute: he facilitates her transition from the innocence of maidenhood to the realization of her full feminine nature. Psychologically, in a woman, it is a stage where the masculine principle breaks through. Whatever she undertakes, she does so with confidence, without regression, submissiveness or a feeling of inferiority to a patriarchal system. The woman who has come to know the presence of the masculine power within is her own authority and stands constant to her feminine nature. She may not be able to change the patriarchal system which surrounds her, but, more importantly, she doesn't allow the system to change her.

Human nature dictates that the wealthier a person, the more they tend to look down on the poor. The more beautiful a person, the more they are put off by the ugly. And without realizing what we are doing, we quietly assume that one so high and exalted has corresponding difficulty drawing near to the despicable and unclean. Sure, Jesus comes close to us, we agree—but he holds his nose. This risen Christ, after all, is the one whom “God has highly exalted,” at whose name every knee will one day bow in submission (Phil. 2:9–11). This is the one whose eyes are “like a flame of fire” and whose voice is “like the roar of many waters” and who has “a sharp two-edged sword” coming out of his mouth and whose face is “like the sun shining in full strength” (Rev. 1:14–16); in other words, this is one so unspeakably brilliant that his resplendence cannot adequately be captured with words, so ineffably magnificent that all language dies away before his splendor. This is the one whose deepest heart is, more than anything else, gentle and lowly.

Giving in, obeying your commands, it’s…freeing. It’s hot. I’ll never a quiet, submissive little thing. Obeying doesn’t come naturally to me. It never has and it never will. I’m strong and I’m independent. But when you take charge and I let myself give in, I have fun.

As it says in 1 Peter 3:1-6: Wives, in the same way submit yourselves to your own husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands, like Sarah, who obeyed Abraham and called him her lord. You are her daughters if you do what is right and do not give way to fear. That’s Miss Kay in a nutshell-she’s a kind and gentle woman. In my eyes, she’s the most beautiful woman on Earth, on the inside and the outside. She has a natural beauty about her and doesn’t need a lot of makeup or fancy clothes to show it. The more makeup a woman wears, the more she’s trying to hide; makeup can hide a lot of evil. I think Miss Kay is probably a lot like Sarah was. For some reason, we always talk about Abraham, the father of our faith, but nobody ever mentions Sarah, the mother of our faith. I’m beginning to suspect the reason the mother of our faith is never mentioned is because people don’t appreciate a woman who is beautiful on the inside, who is quiet, gentle, and submissive. But God says that being a woman like that is of great worth in His eyes. I believe that Sarah, the mother of our faith, should be revered as much as Abraham, the father of our faith.

He had come looking for a docile, submissive, sweet-natured girl and found instead a Celtic warrior woman, ferocious in her protectiveness of those she loved. Yet he had expected she would become the girl of his dreams simply because he dreamed it.

Looting is a natural response to the unnatural and inhuman society of commodity abundance. It instantly undermines the commodity as such, and it also exposes what the commodity ultimately implies: the army, the police and the other specialized detachments of the state's monopoly of armed violence. What is a policeman? He is the active servant of the commodity, the man in complete submission to the commodity, whose job it is to ensure that a given product of human labor remains a commodity, with the magical property of having to be paid for, instead of becoming a mere refrigerator or rifle — a passive, inanimate object, subject to anyone who comes along to make use of it. In rejecting the humiliation of being subject to police, the blacks are at the same time rejecting the humiliation of being subject to commodities. The Watts youth, having no future in market terms, grasped another quality of the present, and that quality was so incontestable and irresistible that it drew in the whole population — women, children, and even sociologists who happened to be on the scene. Bobbi Hollon, a young black sociologist of the neighborhood, had this to say to the Herald Tribune in October: 'Before, people were ashamed to say they came from Watts. They'd mumble it. Now they say it with pride. Boys who used to go around with their shirts open to the waist, and who'd have cut you to pieces in half a second, showed up here every morning at seven o'clock to organize the distribution of food. Of course, it's no use pretending that food wasn't looted.... All that Christian blah has been used too long against blacks. These people could loot for ten years and they wouldn't get back half the money those stores have stolen from them over all these years.... Me, I'm only a little black girl.' Bobbi Hollon, who has sworn never to wash off the blood that splashed on her sandals during the rioting, adds: 'Now the whole world is watching Watts.

A SIMPLE BEAUTY The Border Collie is the epitome of all we may ever desire in a dog, a friend and a partner. Honesty, integrity and loyalty are second nature to a collie and they will work until they can go no further. Yet for all their willingness to give they are not submissive, they are proud of their heritage and they do not suffer fools gladly. Look beyond the colour of the coat and the cloak they wear labelled ‘dog’, search inside and reach its soul, for once there you will be trapped in a world of unbelievable love and honesty. You will have found true beauty, for the wonderful qualities within this breed are always there waiting to be unlocked and are what make it truly beautiful. Drink in its grace, speed and stamina, for rarely has so much come together so perfectly in so small a package.

The novel comes complete with its own legal apparatus, its sadomasochistic treaty of accession: ‘The Dominant and Submissive enter into this contract on the Commencement Date fully aware of its nature and undertake to abide by its conditions without exception.’ Clause 15, paragraph 13 is the secret clause of the European treaties that the Brexiteers always knew was there but could never read before: ‘15.13 The Submissive accepts the Dominant as her master, with the understanding that she is now the property of the Dominant, to be dealt with as the Dominant pleases during the Term generally but specifically during the Allotted Times and any additional agreed allotted times.

WILL I BRING MYSELF UP TO THIS LEVEL? “. . . perfecting holiness in the fear of God.” 2 Corinthians 7:1     Therefore, having these promises. . . .” I claim God’s promises for my life and look to their fulfillment, and rightly so, but that shows only the human perspective on them. God’s perspective is that through His promises I will come to recognize His claim of ownership on me. For example, do I realize that my “body is the temple of the Holy Spirit,” or am I condoning some habit in my body which clearly could not withstand the light of God on it? (1 Corinthians 6:19). God formed His Son in me through sanctification, setting me apart from sin and making me holy in His sight (see Galatians 4:19). But I must begin to transform my natural life into spiritual life by obedience to Him. God instructs us even in the smallest details of life. And when He brings you conviction of sin, do not “confer with flesh and blood,” but cleanse yourself from it at once (Galatians 1:16). Keep yourself cleansed in your daily walk.     I must cleanse myself from all filthiness in my flesh and my spirit until both are in harmony with the nature of God. Is the mind of my spirit in perfect agreement with the life of the Son of God in me, or am I mentally rebellious and defiant? Am I allowing the mind of Christ to be formed in me? (see Philippians 2:5). Christ never spoke of His right to Himself, but always maintained an inner vigilance to submit His spirit continually to His Father. I also have the responsibility to keep my spirit in agreement with His Spirit. And when I do, Jesus gradually lifts me up to the level where He lived—a level of perfect submission to His Father’s will—where I pay no attention to anything else. Am I perfecting this kind of holiness in the fear of God? Is God having His way with me, and are people beginning to see God in my life more and more?     Be serious in your commitment to God and gladly leave everything else alone. Literally put God first in your life.

Lenin said that religion is the opium of the people. This profound remark will readily explain the sleepy submission, the supine placidity, the dull and drowsy obedience of the Irish people; as compared with the wild revolutionary frenzy, the incessant insurrection and revolt, the bloody riots and endless street- battles of the English people. Nobody ... can doubt that ... the Irish populace is passionately religious. It therefore follows, by the strict logic of Lenin, that the Irish populace has always been particularly patient and subservient and contented. Nobody who has lived in England all his life, as I have, can doubt that modern England, with its many manly and generous virtues, has become largely indifferent to religion. It follows therefore, by the strict logic of Lenin, that the English are the best Bolshevists in the world. To suppose anything else would be to indulge in the audacity, nay the blasphemy, of supposing that there is something wrong in the logic of Lenin.... The inference is that it is only by believing in God that we could possibly believe in the Government. But the truth is that it is only by believing in God that we can ever criticise the Government. Once abolish the God, and the Government becomes the God. That fact is written all across human history; but it is written most plainly across that recent history of Russia; which was created by Lenin. There the Government is the God, and all the more the God, because it proclaims aloud in accents of thunder, like every other God worth worshipping, the one essential commandment: “Thou shalt have no other gods but Me.” Lenin only fell into a slight error; he only got it the wrong way round. The truth is that Irreligion is the opium of the people. Wherever the people do not believe in something beyond the world, they will worship the world. But, above all, they will worship the strongest thing in the world. And, by the very nature of the Bolshevist and many other modern systems, as well as by the practical working of almost any system, the State will be the strongest thing in the world. The whole tendency of men is to treat the solitary State as the solitary standard. That men may protest against law, it is necessary that they should believe in justice; that they may believe in a justice beyond law, it is necessary that they should believe in a justice beyond the land of living men. You can impose the rule of the Bolshevist as you can impose the rule of the Bourbons; but it is equally an imposition. You can even make its subjects contented, as opium would make them contented. But if you are to have anything like divine discontent, then it must really be divine. Anything that really comes from below must really come from above. - from "Christendom in Dublin", Chapter 3, "Very Christian Democracy

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