A Quote by Libba Bray
Why should we girls not have the same privileges as men? Why do we police ourselves so stringently- whittling each other down with cutting remarks or holding ourselves back from greatness with a harness woven of fear and shame and longing? If we do not deem ourselves worthy first, how shall we ever ask for more?
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Why are we so full of restraint? Why do we not give in all directions? Is it fear of losing ourselves? Until we do lose ourselves there is no hope of finding ourselves.
If we don't get violent with ourselves, castigate ourselves, ostracize ourselves and excommunicate ourselves because we didn't live up to the standards we set down for ourselves, then maybe we don't have to do that with other people.
God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?
How do we define, how do we describe, how do we explain and/or understand ourselves? What sort of creatures do we take ourselves to be? What are we? Who are we? Why are we? How do we come to be what or who we are or take ourselves to be? How do we give an account of ourselves? How do we account for ourselves, our actions, interactions, transactions (praxis), our biologic processes? Our specific human existence?
We are difficult. Human beings are difficult. We're difficult to ourselves, we're difficult to each other. And we are mysteries to ourselves, we are mysteries to each other. One encounters in any ordinary day far more real difficulty than one confronts in the most “intellectual” piece of work. Why is it believed that poetry, prose, painting, music should be less than we are? Why does music, why does poetry have to address us in simplified terms, when if such simplification were applied to a description of our own inner selves we would find it demeaning?
None of us are bad people. We float around and we run across each other and we learn about ourselves, and we make mistakes and we do great things. We hurt others, we hurt ourselves, we make others happy and we please ourselves. We can and should forgive ourselves and each other for that.
Why does death engender fear? Because death meant change, a change greater then we have ever known, and because death was indeed a mirror that made us see ourselves as never before. A mirror that we should cover, as people in olden days covered mirrors when someone died, for fear of an evil. For with all our care and pain for those who had gone, it was ourselves too we felt the agony for. Perhaps ourselves above all.
The government has no business knowing how much money we make and how we made it. It's none of their business. And that's why I believe that manufacturing is critical. If we can't feed ourselves, fuel ourselves and fight for ourselves, we can't be free.
I think we ought to give ourselves more time. We should be more patient with ourselves and with each other.
There is the fear that we shan't prove worthy in the eyes of someone who knows us at least as well as we know ourselves. That is the fear of God. And there is the fear of Man -fear that men won't understand us and we shall be cut of from them.
The West doesn't have to love us. In fact, we should ask ourselves more often why people are so suspicious of us. After all, the West isn't a charity organization. How have we been perceived for centuries? As a huge, warlike realm ruled by despots - first by the czars and then Bolsheviks. Why should anyone have loved us? If we want to be accepted, we have to do something in return. And it's an art that we have yet to master.
We ask ourselves all kinds of questions, such as why does a peacock have such beautiful feathers, and we may answer that he needs the feathers to impress a female peacock, but then we ask ourselves, and why is there a peacock? And then we ask, why is there anything living? And then we ask, why is there anything at all? And if you tell some advocate of scientism that the answer is a secret, he will go white hot and write a book. But it is a secret. And the experience of living with the secret and thinking about it is in itself a kind of faith.
I do believe we should push each other to write better songs and make better music. We do ourselves a disservice if we sit back and float along the river instead of trying to paddle and guide ourselves to a more creative place.
As liberals in charge and a media question the capabilities of police, they then limply ask why there is an anti-police atmosphere or why cops are holding back.
Why should we flagellate ourselves for what the Cambodians did to each other?
The purpose of studying Buddhism is not to study Buddhism, but to study ourselves. That is why we have teaching. But the teaching is not ourselves. It is some explanation of ourselves. To study the teaching is to know yourselves. That is why we do not ever attach to the teaching, or to the teacher. The moment you meet a teacher you should leave the teacher, and you should be independent. You want a teacher so that you can be independent. So you study yourselves. You have the teacher for yourselves, not for the teacher.
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