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Quote by Fred Timm

“I remained true to my choice of long ago - not to go to Vietnam. I found the war corrupt then - and I still did. And I found those who went to those killing fields wrong. Yes, there were wars we needed to fight - but most of these wars were internal.”

Quote by Fred Timm

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Fred Timm

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“The cross, therefore, is always ready; it awaits you everywhere. "No matter where you may go, you cannot escape it, for wherever you go you take yourself with you and shall always find yourself." Turn where you will -- above, below, without, or within -- you will find a cross in everything, and everywhere you must have patience if you would have peace within and merit an eternal crown.”

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Book:The Imitation of Christ
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“This is an archetypal motif: where the pearl is, there is also the dragon, and vice versa. They are never separate. Frequently, just after the first intuitive realization of the Self, the powers of desolation and darkness break in. A terrible slaughtering always takes place at the time of the birth of the hero, as for instance the killing of the innocents at Bethlehem when Christ was born. Some persecuting power starts at once to blot out the inner germ. Outwardly, it is often that the innermost kernel of the human being has an actually irritating effect upon outer surroundings. Realization of the Self when in statu nascendi, when only a hunch, makes a person unadapted and difficult for those around, for it disturbs the unconscious instinctive order. Jung often said that it is as if a flock of sheep resented it bitterly that one sheep wanted to walk by itself.”

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Book:The Feminine in Fairy Tales
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“Love, respect, and value yourself. Your mental, emotional, and physical health are important. Make yourself a priority and know that it’s okay! Don’t feel guilty for taking care of yourself first. Your worth is invaluable… Believe it, own it, and protect it! Make a commitment to celebrate yourself and to live life fearlessly. You matter!”

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Author:Stephanie Lahart
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“Tears of merriment flow from the eyes, so too do tears of grief and pain. Hence tears are symbols of the spirit: it is as though something of me is lost with them. For this reason people have since ancient times felt the impulse to collect their tears in lachrymatories. Psalm 56, v. 8, laments to God ‘Thou tellest my wanderings, put Thou my tears in Thy bottle; are they not in Thy Book?’ Tears are like pains: they cannot be voluntary, even if you can do something else in order to produce them. Although there are actors and hypocrites who can produce tears at will, that does not make tears into intentional actions; it just means that there are ways of making the eyes water without producing ‘real tears’. But laughing and smiling can be willed, and when they are willed they have a ghoulish, threatening quality, as when someone laughs cynically, or hides behind a knowing smile. Voluntary laughter may also be a kind of spiritual armour, with which a person defends himself against a treacherous world. Similar observations apply to blushes, which are more like tears than laughter in that they cannot be intended. What Milton says about smiles could equally be said of blushes. Blushes from reason flow, to brute denied, and are of love the food. Only a rational being can blush, even though nobody can blush voluntarily. Even if, by some trick, you are able to make the blood flow into the surface of your cheeks, this would not be blushing but a kind of deception. And it is the involuntary character of the blush that conveys its meaning. Mary’s blush upon meeting John, being involuntary, impresses him with the sense that he has summoned it – that it is in some sense his doing, just as her smile is his doing. Her blush is a fragment of her first person perspective, called up onto the surface of her being and made visible in her face. In our experience of such things our sense of the animal unity of the other combines with our sense of his unity as a person, and we perceive those two unities as an indissoluble whole. The subject becomes, then, a real presence in the world of objects.”

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Book:Face of God: The Gifford Lectures
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“The mask shows that the individualized face of the other is, in a certain measure, our own creation: remove the mask and beneath it you find a mask. This observation leads to a certain anxiety, since it suggests that the other’s presence in his face may be no more real than his presence in the mask. Perhaps we are even mistaken in attributing to persons the kind of absolute individuality that we unavoidably see in their features. Maybe our everyday interactions are more ‘carnivalesque’ than we care to believe, the result of a constant and creative imagining that behind each face lies something like this – namely, the inner unity with which we are acquainted and for which none of us has words. Maybe the individuality of the other resides merely in our way of seeing him, and has little or nothing to do with his way of being.”

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Book:Face of God: The Gifford Lectures
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