85
" Each life is formed by its unique image, an image that is the essence of that life and calls it to a destiny. As the force of fate, this image acts as a personal daimon, an accompanying guide who remembers your calling.
The daimon motivates. It protects. It invents and persists with stubborn fidelity. It resists compromising reasonableness and often forces deviance and oddity upon its keeper, especially when neglected or opposed. It offers comfort and can pull you into its shell, but it cannot abide innocence. It can make the body ill. It is out of step with time, finding all sorts of faults, gaps, and knots in the flow of life - and it prefers them. It has affinities with myth, since it is itself a mythical being and thinks in mythical patterns.
It has much to do with feelings of uniqueness, of grandeur and with the restlessness of the heart, its impatience, its dissatisfaction, its yearning. It needs its share of beauty. It wants to be seen, witnessed, accorded recognition, particularly by the person who is its caretaker. Metaphoric images are its first unlearned language, which provides the poetic basis of mind, making possible communication between all people and all things by means of metaphors "
― James Hillman
88
" [The fairy tale] is accused of giving children a false impression of the world they live in. But I think no literature that children could read gives them less of a false impression. I think what profess to be realistic stories for children are far more likely to deceive them. I never expected the real world to be like the fairy tales. I think that I did expect school to be like the school stories. The fantasies did not deceive me: the school stories did. All stories in which children have adventures and successes which are possible, in the sense that they do not break the laws of nature, but almost infinitely improbable, are in more danger than the fairy tales of raising false expectations… This distinction holds for adult reading too. The dangerous fantasy is always superficially realistic. The real victim of wishful reverie does not batten on the Odyssey, The Tempest, or The Worm Ouroboros: he (or she) prefers stories about millionaires, irresistible beauties, posh hotels, palm beaches and bedroom scenes—things that really might happen, that ought to happen, that would have happened if the reader had had a fair chance. For, as I say, there are two kinds of longing. The one is an askesis, a spiritual exercise, and the other is a disease. "
89
" ...we are concluding falsely that we can deduce the justification, the rational admissibility of displeasure, from the fact that it exists; and from this false deduction Schopenhauer arrives at his fantastic conclusion of so-called intelligible freedom. But displeasure after the deed need not be rational at all: in fact, it certainly is not rational, for it rests on the erroneous assumption that the deed did not have to follow necessarily. Thus, because he thinks he is free (but not because he is free), man feels remorse and the pangs of conscience.
Furthermore, this displeasure is a habit that can be given up; many men do not feel it at all, even after the same actions that cause many other men to feel it. Tied to the development of custom and culture, it is a very changeable thing, and present perhaps only within a relatively short period of world history.
No one is responsible for his deeds, no one for his nature; to judge is to be unjust. This is also true when the individual judges himself. The tenet is as bright as sunlight, and yet everyone prefers to walk back into the shadow and untruth - for fear of the consequences. "
― Friedrich Nietzsche , Human, All Too Human: A Book for Free Spirits
