Feryat etti: "Dürüstlük neden titriyor ve tıpkı bir katil gibi
Neden sığınmaya çalışıyor ölümsüz mertebesindekilerin kaş çatışlarından? Yüce gönüllüler titremeye mecbur mudurlar ve mutluluğu
tembellere, eleme mi bırakırlar,
Kendisiyle alay eden?
Kim verdi bu emri? Hangi Tanrı? Hangi Melek?
Yüce gönüllülere tecrübeyi fazla görüp de gönülleri yüce olmayanların
Tabiat kuvvetlerinin sınırsız icracıları olmalarını sağlayan kim? Bir de bakmışsın merhametin adı olmuş ticaret, yüce gönüllülükse bir zanaat,
Insanların zenginlik kaynağı ve kumlu çöl terk edilmiş güçlülere.
Hangi Tanrı ki bu, barış kanunları yazar ve fakat onları kasırgalara büründürür?
Hangi merhametli Melek ki bu, gözyaşlarına susar ve hararetini
Hangi sürüm sürüm sürünen mendebur ki bu, nefse hakimiyeti dindirir figanla?
vaaz eder ve fakat kendini
Kuzuların yağıyla besler? Takip etmeyeceğim artık, itaat etmeyeceğim ben bunlara bir daha!"
He cried: Why trembles honesty and like a murderer,
Why seeks he refuge from the frowns of his immortal station
Must the generous tremble & leave his joy to the idle: to the pestilence!
That mock him? who commanded this? what God? what Angel To keep the gen'rous from experience till the ungenerous
Are unrestrain'd performers of the energies of nature;
Till pity is become a trade, and generosity a science,
That men get rich by, & the sandy desart is giv'n to the string
What God is he, writes laws of peace, & clothes him in a tempes
What pitying Angel lusts for tears, and fans himself with sigh
What crawling villain preaches abstinence and wraps himself In fat of lambs? no more I follow, no more obedience pay.
Do you know why that conversation is so boring?
Because we are trapped in politeness, unable to speak from the heart.
Any conversation can become interesting and lively
as soon as we start speaking with real honesty
Mature awareness is possible only when I have digested and compensated for the biases and prejudices that are the residue of my personal history. Awareness of what presents itself to me involves a double movement of attention: silencing the familiar and welcoming the strange. Each time I approach a strange object, person, or event, I have a tendency to let my present needs, past experience, or expectations for the future determine what I will see. If I am to appreciate the uniqueness of any datum, I must be sufficiently aware of my preconceived ideas and characteristic emotional distortions to bracket them long enough to welcome strangeness and novelty into my perceptual world. This discipline of bracketing, compensating, or silencing requires sophisticated self-knowledge and courageous honesty. Yet, without this discipline each present moment is only the repetition of something already seen or experienced. In order for genuine novelty to emerge, for the unique presence of things, persons, or events to take root in me, I must undergo a decentralization of the ego.