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Cytat
Do celu tam się wysiada. Lec Stanisław Jerzy (pierw. de Tusch-Letz, 1909-1966)
A bogowie grają w kości i nie pytają wcale czy chcesz przyłączyć się do gry (. . . ) Bogowie kpią sobie z twojego poukładanego życia (. . . ) nie przejmują się zbytnio ani naszymi planami na przyszłość ani oczekiwaniami. Gdzieś we wszechświecie rzucają kości i przypadkiem wypada twoja kolej. I odtąd zwyciężyć lub przegrać - to tylko kwestia szczęścia. Borys Pasternak
Idąc po kurzych jajach nie podskakuj. Przysłowie szkockie
I Herkules nie poradzi przeciwko wielu.
Dialog półinteligentów równa się monologowi ćwierćinteligenta. Stanisław Jerzy Lec (pierw. de Tusch - Letz, 1909-1966)
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.All hisbonds, obstacles or limitations are of his own making, but he is free to remove themwhen he wills.As long as he has not exercised that freedom, they remain and theylimit.He has made them by creating thoughts and the only way to remove them is bythinking without creating other thoughts.Past thoughts are exteriorized in the physical body and mark the limitations of thebody which are also limitations to the will.These physical limitations extend to thetime when life begins, the race, the country and the nationality, the kind of family inwhich the body is born, the sex, the kind of body, the physical heredity, the chiefmundane occupations, particular diseases, some accidents, the critical events in lifeand the time and nature of death.The limitations which a person has made extend tohis disposition, temperament, inclinations, moods and appetites, which are part of hispsychic nature, and to his insight, comprehension, reasoning and other mentalendowments or the absence of them.The limitations which are obvious, and therefore principally the physicallimitations, are what people call destiny or foreordination.Because people limitthemselves in their perceptions and conceptions and so are ignorant of the cause ofthese trammels, they speculate, and they attribute them to God and Divine Providenceor to chance.All this is their problem, our problem, of free will.It will remain an unsolvable problem as long as men are ignorant of their own nature and of theirrelations to what they suppose to be an extraneous deity.That which limits their freewill and determines when their destiny shall be precipitated, is no extraneous being,but is the thinker of each one's own Triune Self.A human is always free to consent or to object to the conditions in which he is,including his psychic and mental conditions.Even if one of his numerous desiresforces him to act, he can register agreement or objection; he is free to agree or object;and this is due to another desire.His free will centers around this point of freedom,the only freedom he has.The point of freedom is the desire he lets rule.This desire isa psychic thing.In the beginning it is only a point.Every human has such a point offreedom and can by thinking extend the point to an area of free will.Originally desire was undivided.That was when the doer as feeling-and-desirewas with and conscious of the thinker and the knower as the Triune Self.The desireof the doer was for Self-knowledge, which was desire for its completion with theTriune Self.Then came the time when feeling-and-desire appeared to separate and bein two bodies, desire in the man body and feeling in the woman body.Of course therecould be no real separation of feeling from desire, but that was what the use of thebody-mind showed when the doer began to think with the body-mind through thesenses.Its thinking caused the doer to see feeling-and-desire in bodies apart from eachother and caused an apparent but not a real division, because there can be no desirewithout feeling nor can there be feeling without desire.Feeling-and-desire were in thewoman body, but feeling dominated desire.Also, desire-and-feeling were in the manbody, but desire dominated feeling.Continued thinking with the body-mind prevailedand caused the desire for sex to separate from the desire for Self-knowledge.So thedesire for sex exiled itself from the Conscious Light in the Triune Self, and into thedarkness of the senses.Thus the doer lost the free use of the Conscious Light to makeknown to it its relation to its thinker and knower.The desire for sex was thusseparated from the desire for Self-knowledge.The desire for Self-knowledge hasnever changed and can never be made to change.That desire for Self-knowledge stillpersists with the human.But the desire for sex has continued to divide and to multiplyinto innumerable desires.The multitude of desires are all marshalled and arrangedunder the generalship of the four senses.They attach themselves to objects of one oranother of the four senses, for the direct or remote purpose of gratifying orministering to or serving their chief desire, the desire for sex.All these desires areattached, they have attached themselves, they are not free.Yet they have the right andthe power to remain attached or to free themselves from the things to which they areattached.No one desire, nor the combined desires of all other powers can compel theleast of the desires to change itself.Each desire has the right and is the power tochange itself, and to do or be what it will of itself desire to do or to be.That desiremay be dominated by a stronger desire, but it cannot be made to change or to do or beanything until it itself wills to change and do or be.In that right and power isconstituted its own free will.The only desire which actually and truly is free is the desire for Self-knowledge,for knowledge of the Triune Self.It is free because it has not attached itself toanything and it wills not to be attached to anything.And because it is free it will notinterfere with the right of any other desire to attach itself to anything.Therefore it isfree.Not one of the innumerable other desires is free, because they all have chosen toattach themselves to the objects to which they are attached and to which they chooseto remain attached.But each one has the right and it is the power to let go of that towhich it is attached; and it can then attach itself to any other thing, or it can remainunattached and free from anything, as it wills. Each desire, therefore, is its own point of freedom.It remains the point, or it mayextend its point to an area.The stronger desire controls the weaker and so extends itspoint to an area, and as it continues to control other desires it extends its area ofcontrol, and it can continue to dominate other desires until it has will or control over avast area of its own and over the desires of other doers.And yet that dominating willis not free.It is not free because the desires it controls are not free, and they are notfree if they are controlled: because if they are free they act in accord, each by its ownwill, and are not controlled.The dominating desire as the will is not free merely bydominating the other desires.The test of its freedom as a point, or its extension to anarea is: Is that desire, as will, attached to anything in any way related to the senses? Ifit is attached, it is not free.How then does it extend its point of freedom of will to anarea of will, a dominion where it controls not only its own desires but the desires ofothers? It wills, and it may extend its will over its other desires, by thinking.Merelyby desiring no desire can extend itself so that it controls other desires.But if it isstrong enough, it will compel thinking.By continued thinking the desire extends itselfas will.The will is increased by exercise.It is exercised by persistence in the effort tothink, persistence against and irrespective of all obstacles or interferences to thinking.By persistence in the effort to think, obstacles are overcome and interferencesdisappear.The more the doer continues to think the greater will be its will over itsother desires
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