Indeed, the evidence supporting the efficacy of group therapy, and the prevailing sentiment of the mental health profession, are sufficiently strong that it would be difficult to defend the adequacy of the inpatient unit that attempted to operate without a small group program.
Despite the staunchest, most venerable defenses, we can never completely subdue death anxiety: it is always there, lurking in some hidden ravine of the mind.
Religion has everything on its side: revelation, prophecies, government protection, the highest dignity and eminence. . . and more than this, the invaluable prerogative of being allowed to imprint its doctrines on the mind at a tender age of childhood, whereby they become almost innate ideas.
Were not teaching our students the importance of relationships with other people: how you work with them, what the relational pathology consists of, how you examine your own conscience, how you examine the inner world, how you examine your dreams.
One thing I feel clear about is that it’s important not to let your life live you. Otherwise, you end up at forty feeling you haven’t really lived. What have I learned? Perhaps to live now, so that at fifty I won’t look back upon my forties with regret.
The drive for power is not uncommonly motivated by this dynamic. One’s own fear and sense of limitation is avoided by enlarging oneself and one’s sphere of control.
You will search the world over and not find a nonsuperstitious community. As long as there is ignorance, there will be adherence to superstition. Dispelling ignorance is the only solution. That is why I teach.
It’s not easy to live every moment wholly aware of death. It’s like trying to stare the sun in the face: you can stand only so much of it. Because we cannot live frozen in fear, we generate methods to soften death’s terror.
