Over the years, I have come to realize that the greatest trap in our life is not success, popularity, or power, but self-rejection. Success, popularity, and power can indeed present a great temptation, but their seductive quality often comes from the way they are part of the much larger temptation to self-rejection. When we have come to believe in the voices that call us worthless and unlovable, then success, popularity, and power are easily perceived as attractive solutions. The real trap, however, is self-rejection. As soon as someone accuses me or criticizes me, as soon as I am rejected, left alone, or abandoned, I find myself thinking, "Well, that proves once again that I am a nobody." ... [My dark side says,] I am no good... I deserve to be pushed aside, forgotten, rejected, and abandoned. Self-rejection is the greatest enemy of the spiritual life because it contradicts the sacred voice that calls us the "Beloved." Being the Beloved constitutes the core truth of our existence.

You should be spreading the good word. You should be etching the good word onto the glass scanning beds of library photocopiers. You should be scraping the truth onto old auto parts and throwing them off bridges so that people digging in the mud in a million years will question the world, too. You should be carving eyeballs into tire treads and onto shoe soles so that your every trail speaks of thinking and faith and belief. You should be designing molecules that crystallize into poems of devotion. You should be making bar codes that print out truth, not lies. You shouldn't even throw away a piece of litter unless it has the truth stamped on it--a demand for people to reach a finer place! ...Your new life will be tinged with urgency, as though you're digging out the victims of an avalanche. If you're not spending every waking moment of your life living the truth, if you're not plotting every moment to boil the carcass of the old order, then you're wasting your day.

There can be, if I forebode aright, no power, short of the Divine mercy, to disclose, whether by uttered words, or by type or emblem, the secrets that may be buried with a human heart. The heart, making itself guilty of such secrets, must perforce hold them, until the day when all hidden things shall be revealed. Nor have I so read or interpreted the Holy Writ, as to understand that the disclosure of human thoughts and deeds, then to be made, is intended as part of the retribution. That, surely, were a shallow view of it. No; these revelations, unless I greatly error, are meant merely to promote the intellectual satisfaction of all intelligent beings, who will stand waiting, on that day, to see the dark problem of this life made plain. A knowledge of men's hearts will be needful to the completest solution of that problem. And I conceive, moreover, that the hearts holding such secrets as you speak of will yield them up, at that last day, not with reluctance, but with a joy unutterable.

Oh, if only it were possible to find understanding,” Joseph exclaimed. “If only there were a dogma to believe in. Everything is contradictory, everything tangential; there are no certainties anywhere. Everything can be interpreted one way and then again interpreted in the opposite sense. The whole of world history can be explained as development and progress and can also be seen as nothing but decadence and meaninglessness. Isn’t there any truth? Is there no real and valid doctrine?”The master had never heard him speak so fervently. He walked on in silence for a little, then said: “There is truth, my boy. But the doctrine you desire, absolute, perfect dogma that alone provides wisdom, does not exist. Nor should you long for a perfect doctrine, my friend. Rather, you should long for the perfection of yourself. The deity is within you, not in ideas and books. Truth is lived, not taught. Be prepared for conflicts, Joseph Knecht - I can see that they already have begun.

If we really saw war, what war does to young minds and bodies, it would be impossible to embrace the myth of war. If we had to stand over the mangled corpses of schoolchildren killed in Afghanistan and listen to the wails of their parents, we would not be able to repeat clichés we use to justify war. This is why war is carefully sanitized. This is why we are given war's perverse and dark thrill but are spared from seeing war's consequences. The mythic visions of war keep it heroic and entertaining…The wounded, the crippled, and the dead are, in this great charade, swiftly carted offstage. They are war's refuse. We do not see them. We do not hear them. They are doomed, like wandering spirits, to float around the edges of our consciousness, ignored, even reviled. The message they tell is too painful for us to hear. We prefer to celebrate ourselves and our nation by imbibing the myths of glory, honor, patriotism, and heroism, words that in combat become empty and meaningless.

So this is where all the vapid talk about the 'soul' of the universe is actually headed. Once the hard-won principles of reason and science have been discredited, the world will not pass into the hands of credulous herbivores who keep crystals by their sides and swoon over the poems of Khalil Gibran. The 'vacuum' will be invaded instead by determined fundamentalists of every stripe who already know the truth by means of revelation and who actually seek real and serious power in the here and now. One thinks of the painstaking, cloud-dispelling labor of British scientists from Isaac Newton to Joseph Priestley to Charles Darwin to Ernest Rutherford to Alan Turing and Francis Crick, much of it built upon the shoulders of Galileo and Copernicus, only to see it casually slandered by a moral and intellectual weakling from the usurping House of Hanover. An awful embarrassment awaits the British if they do not declare for a republic based on verifiable laws and principles, both political and scientific.

Until modern times, we focused a great deal of the best of our thought upon rituals of return to the human condition. Seeking enlightenment or the Promised Land or the way home, a man would go or be forced to go into the wilderness, measure himself against the Creation, recognize finally his true place within it, and thus be saved both from pride and from despair. Seeing himself as a tiny member of a world he cannot comprehend or master or in any final sense possess, he cannot possibly think of himself as a god. And by the same token, since he shares in, depends upon, and is graced by all of which he is a part, neither can he become a fiend; he cannot descend into the final despair of destructiveness. Returning from the wilderness, he becomes a restorer of order, a preserver. He sees the truth, recognizes his true heir, honors his forebears and his heritage, and gives his blessing to his successors. He embodies the passing of human time, living and dying within the human limits of grief and joy.(pg.95, "The Body and the Earth")

In the course of my intellectual life I experienced very acutely the problem of whether it isn't actually presumptuous to say that we can know the truth - in the face of all our limitations. I also asked myself to what extent it might not be better to suppress this category. In pursuing this question, however, I was able to observe and also to grasp that relinquishing truth doesn't solve anything but, on the contrary, leads to the tyranny of caprice. In that case, the only thing that can remain is really what we decide on and can replace at will. Man is degraded if he can't know truth, if everything, in the final analysis, is just the product of an individual or collective decision.In this way it became clear to me how important it is that we don't lose the concept of truth, in spite of the menaces and perils that it doubtless carries with it. It has to remain as a central category. As a demand on us that doesn't give us rights but requires, on the contrary, our humility and our obedience and can lead us to the common path.

I know, brother, that you are a straightforward man, and that you pride yourself on it. But put one question to yourself: why in fact should one tell the truth? What obliges us to do it? And why do we consider telling the truth a virtue? Imagine that you meet a madman, who claims that he is a fish and that we are all fish. Are you going to argue with him? Are you going to undress in front of him and show him that you don't have fins? Are you going to say to his face what you think? Well, tell me!'His brother was silent and Edward went on: 'If you told him the whole truth and nothing but the truth, only what you really thought, you would enter into a serious conversation with a madman and you yourself would become mad. And it is the same way with the world that surrounds us. If I obstinately told a man the truth to his face, it would mean I was taking him seriously. And to take something so unimportant seriously means to become less than serious oneself. I, you see, must lie, if I don't want to take madmen seriously and become one of them myself.

We modern human beings are looking at life, trying to make some sense of it; observing a 'reality' that often seems to be unfolding in a foreign tongue--only we've all been issued the wrong librettos. For a text, we're given the Bible. Or the Talmud or the Koran. We're given Time magazine, and Reader's Digest, daily papers, and the six o'clock news; we're given schoolbooks, sitcoms, and revisionist histories; we're given psychological counseling, cults, workshops, advertisements, sales pitches, and authoritative pronouncements by pundits, sold-out scientists, political activists, and heads of state. Unfortunately, none of these translations bears more than a faint resemblance to what is transpiring in the true theater of existence, and most of them are dangerously misleading. We're attempting to comprehend the spiraling intricacies of a magnificently complex tragicomedy with librettos that describe the barrom melodramas or kindergarten skits. And when's the last time you heard anybody bitch about it to the management?

Nothing is needed more than truth, and in relation to it everything else has only second-rate value."This unconditional will to truth—what is it? Is it the will not to allow oneself to be deceived? Or is it the will not to deceive? For the will to truth could be interpreted in the second way, too—if only the special case "I do not want to deceive myself" is subsumed under the generalization "I do not want to deceive." But why not deceive?But why not allow oneself to be deceived?Note that the reasons for the former principle belong to an altogether different realm from those for the second. One does not want to allow oneself to be deceived because one assumes that it is harmful, dangerous, calamitous to be deceived. In this sense, science would be a long-range prudence, a caution, a utility; but one could object in all fairness: How is that? Is wanting not to allow oneself to be deceived really less harmful, less dangerous, less calamitous? What do you know in advance of the character of existence to be able to decide whether the greater advantage is on the side of the unconditionally mistrustful or of the unconditionally trusting?

Once I made weapons carved from stone, I tied the weight to a wooden handle, a club to break the bones of my enemy.Then I became wiser...and sharpened the stone to a point and then fastened it to a stick; my arrow. I bent wood and hitched string to it; my bow. I kill my enemy with skillThen I became wiser...and made weapons forged from steel and took care to sharpen the blade of my sword. I kill my enemy with a stroke.Then I became wiser...and made the rifle that would, by exploding gunpowder, shoot balls of lead faster than the eye could see. I kill my enemy with but the pull of a trigger.Then I became wiser...and I built flying machine that could transport bombs to drop over the homes of my enemy. I kill my enemy from the sky.Then I became wiser...and created the drone, now I can guide a plane by remote control from one country and kill my enemy in another. I am a proficient killerThen I became wiser... and I found a way to split the atom and found the power of God hidden within. I kill the ground, scorch the sky, pollute the wind and kill my enemy with the push of a button.Then I became wiser...And I found that there is nothing more foolish than a "Wise Man of Wa

Intellectual property, more than ever, is a line drawn around information, which asserts that despite having been set loose in the world - and having, inevitably, been created out of an individual's relationship with the world - that information retains some connection with its author that allows that person some control over how it is replicated and used.In other words, the claim that lies beneath the notion of intellectual property is similar or identical to the one that underpins notions of privacy. It seems to me that the two are inseparable, because they are fundamentally aspects of the same issue, the need we have to be able to do something by convention that is impossible by force: the need to ringfence certain information. I believe that the most important unexamined notion - for policymakers and agitators both - in these debates is that they are one: you can't persuade people on the one hand to abandon intellectual property (a decision which, incidentally, would mean an even more massive upheaval in the way the world runs than we've seen so far since 1990) and hope to keep them interested in privacy. You can't trash privacy and hope to retain a sense of respect for IP.

People enjoy inventing slogans which violate basic arithmetic but which illustrate “deeper” truths, such as “1 and 1 make 1” (for lovers), or “1 plus 1 plus 1 equals 1” (the Trinity). You can easily pick holes in those slogans, showing why, for instance, using the plus-sign is inappropriate in both cases. But such cases proliferate. Two raindrops running down a window-pane merge; does one plus one make one? A cloud breaks up into two clouds -more evidence of the same? It is not at all easy to draw a sharp line between cases where what is happening could be called “addition”, and where some other word is wanted. If you think about the question, you will probably come up with some criterion involving separation of the objects in space, and making sure each one is clearly distinguishable from all the others. But then how could one count ideas? Or the number of gases comprising the atmosphere? Somewhere, if you try to look it up, you can probably fin a statement such as, “There are 17 languages in India, and 462 dialects.” There is something strange about the precise statements like that, when the concepts “language” and “dialect” are themselves fuzzy.

It is obvious that the concept of truth has become suspect. Of course it is correct that is has been much abused. Intolerance and cruelty have occurred in the name of truth. To that extent people are afraid when someone says, "This is the truth", or even "I have the truth". We never have it, at best is has us. No one will dispute that one must be careful and cautious in claiming the truth. But simply to dismiss it as unattainable is really destructive.(...) We must have the courage to dare to say: Yes, man must seek the truth; he is capable of truth. It goes without saying that truth requires criteria for verification and falsification. It must always be accompanied by tolerance, also. But then truth also points out to us those constant values which have made mankind great. That is why the humility to recognize the truth and to accept it as a standard has to be relearned and practiced again. The truth comes to rule, not through violence, but rather through its own power; this is the central theme of John's Gospel: When brought before Pilate, Jesus professes that he himself is The Truth and the witness to the truth. He does not defend the truth with legions but rather makes it visible through his Passion and thereby also implements it.