73
" I remember clearly the deaths of three men. One was the richest man of the century, who, having clawed his way to wealth through the souls and bodies of men, spent many years trying to buy back the love he had forfeited and by that process performed great service to the world and, perhaps, had much more than balanced the evils of his rise. I was on a ship when he died. The news was posted on the bulletin board, and nearly everyone recieved the news with pleasure. Several said, " Thank God that son of a bitch is dead." Then there was a man, smart as Satan, who, lacking some perception of human dignity and knowing all too well every aspect of human weakness and wickedness, used his special knowledge to warp men, to buy men, to bribe and threaten and seduce until he found himself in a position of great power. He clothed his motives in the names of virtue, and I have wondered whether he ever knew that no gift will ever buy back a man's love when you have removed his self-love. A bribed man can only hate his briber. When this man died the nation rang with praise...There was a third man, who perhaps made many errors in performance but whose effective life was devoted to making men brave and dignified and good in a time when they were poor and frightened and when ugly forces were loose in the world to utilize their fears. This man was hated by few. When he died the people burst into tears in the streets and their minds wailed, " What can we do now?" How can we go on without him?" In uncertainty I am certain that underneath their topmost layers of frailty men want to be good and want to be loved. Indeed, most of their vices are attempted short cuts to love. When a man comes to die, mo matter what his talents and influence and genius, if he dies unloved his life must be a failure to him and his dying a cold horror....we should remember our dying and try so to live that our death brings no pleasure to the world. "
75
" If you do not want to stop the wheels of progress; if you do not want to go back to the Dark Ages; if you do not want to live again under tyranny, then you must guard your liberty, and you must not let the church get control of your government. If you do, you will lose the greatest legacy ever bequeathed to the human race—intellectual freedom.
Now let me tell you another thing. If all the energy and wealth wasted upon religion—in all of its varied forms—had been spent to understand life and its problems, we would today be living under conditions that would seem almost like Utopia. Most of our social and domestic problems would have been solved, and equally as important, our understanding and relations with the other peoples of the world would have, by now, brought about universal peace.
Man would have a better understanding of his motives and actions, and would have learned to curb his primitive instincts for revenge and retaliation. He would, by now, know that wars of hate, aggression, and aggrandizement are only productive of more hate and more human suffering.
The enlightened and completely emancipated man from the fears of a God and the dogma of hate and revenge would make him a brother to his fellow man.
He would devote his energies to discoveries and inventions, which theology previously condemned as a defiance of God, but which have proved so beneficial to him. He would no longer be a slave to a God and live in cringing fear! "
― , An Atheist Manifesto
77
" Every negative complex of emotion conceals a conflict, a problem or dilemma made up of contradictory or opposing motives or desires. Self-observation must recover these emotional seeds of the dramatization of life if real control of habits is to occur. Otherwise, mere control of habits will itself become a form of dramatized conflict or warfare with the motives of our lives. Food desires, sex desires, relational desires, desires for experience and acquisition, for rest, for release, for attention, for solitude, for life, for death, the whole pattern of desires must come under the view of consciousness, the aspects of the conflicts must be differentiated, and habits must be controlled to serve well-being or the pleasurable and effective play of Life.
This whole process is truly possible only in the midst of the prolonged occasion of spiritual life in practice, since the mere mechanical and analytical attempts at self-liberation and self-healing do not undermine the principal emotion or seat of conflict, which is the intention to identify with a separate self sense and to reject and forget the prior and natural Condition of Unqualified or Divine Consciousness. "
― , The Eating Gorilla Comes in Peace: The Transcendental Principle of Life Applied to Diet and the Regenerative Discipline of True Health
78
" We are drawn towards a thing, either because there is some good we are seeking from it, or because we cannot do without it. Sometimes the two motives coincide. Often however they do not. Each is distinct and quite independent. We eat distasteful food, if we have nothing else, because we cannot do otherwise. A moderately greedy man looks out for delicacies, but he can easily do without them. If we have no air we are suffocated, we struggle to get it, not because we expect to get some advantage from it but because we need it. We go in search of sea air without being driven by any necessity, because we like it. In time it often comes about automatically that the second motive takes the place of the first. This is one of the great misfortunes of our race. A man spokes opium in order to attain to a special condition, which he thinks superior; often, as time goes on, the opium reduces him to a miserable condition which he feels to be degrading; but he is no longer able to do without it. "
― Simone Weil , Waiting for God