8
" It sounds like a fairy-tale, but not only that; this story of what man by his science and practical inventions has achieved on this earth, where he first appeared as a weakly member of the animal kingdom, and on which each individual of his species must ever again appear as a helpless infant... is a direct fulfilment of all, or of most, of the dearest wishes in his fairy-tales. All these possessions he has acquired through culture. Long ago he formed an ideal conception of omnipotence and omniscience which he embodied in his gods. Whatever seemed unattainable to his desires - or forbidden to him - he attributed to these gods. One may say, therefore, that these gods were the ideals of his culture. Now he has himself approached very near to realizing this ideal, he has nearly become a god himself. But only, it is true, in the way that ideals are usually realized in the general experience of humanity. Not completely; in some respects not at all, in others only by halves. Man has become a god by means of artificial limbs, so to speak, quite magnificent when equipped with all his accessory organs; but they do not grow on him and they still give him trouble at times... Future ages will produce further great advances in this realm of culture, probably inconceivable now, and will increase man's likeness to a god still more. "
― Sigmund Freud , Civilization and Its Discontents
11
" To the infra-human specimens of this benighted scientific age the ritual and worship connected with the art of healing as practiced at Epidaurus seems like sheer buncombe. In our world the blind lead the blind and the sick go to the sick to be cured. We are making constant progress, but it is a progress which leads to the operating table, to the poor house, to the insane asylum, to the trenches. We have no healers – we have only butchers whose knowledge of anatomy entitles them to a diploma, which in turn entitles them to carve out or amputate our illnesses so that we may carry on in cripple fashion until such time as we are fit for the slaughterhouse. We announce the discovery of this cure and that but make no mention of the new diseases which we have created en route. The medical cult operates very much like the war office – the triumphs which they broadcast are sops thrown out to conceal death and disaster. The medicos, like the military authorities, are helpless; they are waging a hopeless fight from the start. What man wants is peace in order that he may live. Defeating our neighbor doesn’t give peace any more than curing cancer brings health. Man doesn’t begin to live through triumphing over his enemy nor does he begin to acquire health through endless cures. The joy of life comes through peace, which is not static but dynamic. No man can really say that he knows what joy is until he has experienced peace. And without joy there is no life, even if you have a dozen cars, six butlers, a castle, a private chapel and a bomb-proof vault. Our diseases are our attachments, be they habits, ideologies, ideals, principles, possessions, phobias, gods, cults, religions, what you please. Good wages can be a disease just as much as bad wages. Leisure can be just as great a disease as work. Whatever we cling to, even if it be hope or faith, can be the disease which carries us off. Surrender is absolute: if you cling to even the tiniest crumb you nourish the germ which will devour you. As for clinging to God, God long ago abandoned us in order that we might realize the joy of attaining godhood through our own efforts. All this whimpering that is going on in the dark, this insistent, piteous plea for peace which will grow bigger as the pain and the misery increase, where is it to be found? Peace, do people imagine that it is something to cornered, like corn or wheat? Is it something which can be pounded upon and devoured, as with wolves fighting over a carcass? I hear people talking about peace and their faces are clouded with anger or with hatred or with scorn and disdain, with pride and arrogance. There are people who want to fight to bring about peace- the most deluded souls of all. There will be no peace until murder is eliminated from the heart and mind. Murder is the apex of the broad pyramid whose base is the self. That which stands will have to fall. Everything which man has fought for will have to be relinquished before he can begin to live as man. Up till now he has been a sick beast and even his divinity stinks. He is master of many worlds and in his own he is a slave. What rules the world is the heart, not the brain, in every realm our conquests bring only death. We have turned our backs on the one realm wherein freedom lies. At Epidaurus, in the stillness, in the great peace that came over me, I heard the heart of the world beat. I know what the cure is: it is to give up, to relinquish, to surrender, so that our little hearts may beat in unison with the great heart of the world. "
― Henry Miller
17
" Once upon a time, [the guru] said, when God had finished making the world, he wanted to leave behind Him for man a piece of His own divinity, a spark of His essence, a promise to man of what he could become, with effort. He looked for a place to hide this Godhead because, he explained, what man could find too easily would never be valued by him." Then you must hide the Godhead on the highest mountain peak on earth," said one of His councilors.God shook His head. " No, for man is an adventuresome creature and he will soon enough learn to climb the highest mountain peaks." " Hide it then, O Great One, in the depths of the earth!" " I think not," said God, " for man will one day discover that he can dig into the deepest parts of the earth." " In the middle of the ocean then, Master?" God shook His head. " I've given man a brain, you see, and one day he'll learn to build ships and cross the mightiest oceans." " Where then, Master?" cried His councilors.God smiled. " I'll hide it in the most inaccessible place of all, and the one place that man will never think to look for it. I'll hide it deep inside of man himself. "
18
" today we read of Don Quixote with a bitter taste in the mouth, it is
almost an ordeal, which would make us seem very strange and incomprehensible
to the author and his contemporaries, – they read it with a clear
conscience as the funniest of books, it made them nearly laugh themselves
to death).To see suffering does you good, to make suffer, better still – that
On the Genealogy of Morality
42
48 See below, Supplementary material, pp. 153–4.
49 See below, Supplementary material, pp. 137–9, pp. 140–1, pp. 143–4.
50 Don Quixote, Book II, chs 31–7.
is a hard proposition, but an ancient, powerful, human-all-too-human
proposition to which, by the way, even the apes might subscribe: as people
say, in thinking up bizarre cruelties they anticipate and, as it were, act out
a ‘demonstration’ of what man will do. No cruelty, no feast: that is what
the oldest and longest period in human history teaches us – and punishment,
too, has such very strong festive aspects! – "
― Friedrich Nietzsche , On the Genealogy of Morals / Ecce Homo
20
" I understand it was Derian who spoiled everything. He purposefully tainted your view of me and forced you to go along with him. I know none of what happened was your idea or your desire, Eena.”
She didn’t get up, but spoke from her curled position. Her voice was weak, still heavy with despair. “Derian didn’t force me to do anything.”
“But if he hadn’t influenced you, we would be enjoying a pleasant dinner again, telling stories and laughing. I’m sure that would be the case. You would be happy……and so would I.”
Eena chuckled without amusement.
“You have to admit we shared some very enjoyable evenings, didn’t we? There’s really no reason we can’t put this whole mess behind us and start from where we left off.” He sounded genuinely serious.
“You forget,” she reminded him, “I heard your conversation with the Ghengats. This isn’t about Derian, it’s about you.”
“Alright,” he admitted with an acquiescent sigh, “so I’m not everything you’d hoped for. But really, what man can ever live up to any woman’s terribly high expectations?”
This got her attention. She almost stood up to face him, but decided it wasn’t worth the effort. Leaning forward, she retorted, “Expecting a man to respect you, to be honest with you, and, oh yes, to not be a shameless murderer—I don’t think those are overly high expectations!”
He shrugged, casually excusing his faults. “Nobody’s perfect.”
“What do you want?” she finally asked, exasperated.
He squatted to her level and stated his desire. “I want you.”
Eena thought the expression on his face—the look in his weary blue eyes—appeared strangely sincere. But there was one thing she had learned from all this: never trust a master of deceit. "
― Richelle E. Goodrich , Eena, The Dawn and Rescue (The Harrowbethian Saga #1)