A Quote by Jean Gebser
All work, the genuine work which we must achieve, is that which is most difficult and painful: the work on ourselves. If we do not freely take upon ourselves this pre-acceptance of the pain and torment, they will be visited upon us in an otherwise necessary individual and universal collapse. Anyone disassociated from his origin and his spiritually sensed task acts against origin. Anyone who acts against it has neither a today nor a tomorrow.
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The book of Acts is the best aid in approaching our work. We do not find there anyone consecrating himself as a preacher nor anyone deciding to do the Lord's work by making himself a missionary or a pastor. What we do see is the Holy Spirit Himself appointing and sending men out to do the work.
The metaphor is~ an origin, the origin of an image which acts directly, immediately.
So is man's heart. The desire to perform a work which will endure, which will survive him, is the origin of his superiority over all other living creatures here below. It is this which has established his dominion, and this it is which justifies it, over all the world.
I don't consult anyone - not my mother, not my father, anyone - about my work. And I must add that neither Dad nor Mom interfere in my work.
Whilst we assert for ourselves a freedom to embrace, to profess and observe the Religion which we believe to be of divine origin, we cannot deny equal freedom to those whose minds have not yet yielded to the evidence which has convinced us. If this freedom be abused, it is an offense against God, not against man:To God, therefore, not to man, must an account of it be rendered.
Before His gaze all falsehood melts away. This encounter with Him, as it burns us, transforms and frees us, allowing us to become truly ourselves... His gaze, the touch of His heart heals us through an undeniably painful transformation "as through fire". But it is a blessed pain, in which the holy power of His love sears through us like a flame, enabling us to become totally ourselves and thus totally of God.
Knowing what we must do is neither fundamental nor difficult, but to comprehend which presumptions and vain prejudices we must rid ourselves of in order to be able to educate our children is most difficult.
The material you work with is that which you will come to resemble. That which you work against will always work against you, including yourself.
In order to find God in ourselves, we must stop looking at ourselves, stop checking and verifying ourselves in the mirror of our own futility, and be content to be in Him and to do whatever He wills, according to our limitations, judging our acts not in the light of our own illusions, but in the light of His reality which is all around us in the things and people we live with.
I cannot conceive of a God who rewards and punishes his creatures, or has a will of the type of which we are conscious in ourselves. An individual who should survive his physical death is also beyond my comprehension, nor do I wish it otherwise; such notions are for the fears or absurd egoism of feeble souls.
Most codes extend their definitions of treason to acts not really against one's country. They do not distinguish between acts against the government, and acts against the oppressions of the government. The latter are virtues, yet have furnished more victims to the executioner than the former. Real treasons are rare; oppressions frequent. The unsuccessful strugglers against tyranny have been the chief martyrs of treason laws in all countries.
[T]ruly to escape Hegel involves an exact appreciation of the price we have to pay to detach ourselves from him. It assumes that we are aware of the extent to which Hegel, insidiously perhaps, is close to us; it implies a knowledge, in that which permits us to think against Hegel, of that which remains Hegelian. We have to determine the extent to which our anti-Hegelianism is possibly one of his tricks directed against us, at the end of which he stands, motionless, waiting for us.
There is a powerful craving in most of us to see ourselves as instruments in the hands of others and thus free ourselves from the responsibility for acts which are prompted by our own questionable inclinations and impulses.
It is possible that an individual may be successful, largely because he conserves all his powers for individual achievement and does not put any of his energy into the training which will give him the ability to act with others. The individual acts promptly, and we are dazzled by his success while only dimly conscious of the inadequacy of his code.
We ought to be very cautious in the prosecution of magic and heresy. The attempt to put down these two crimes may be extremely perilous to liberty, and may be the origin of a number of petty acts of tyranny if the legislator be not on his guard; for as such an accusation does not bear directly on the overt acts of a citizen, but refers to the idea we entertain of his character.
If a man is offered a fact which goes against his instincts, he will scrutinize it closely, and unless the evidence is overwhelming, he will refuse to believe it. If, on the other hand, he is offered something which affords a reason for acting in accordance to his instincts, he will accept it even on the slightest evidence. The origin of myths is explained in this way.
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