Frees Quotes (displaying: 1 - 30 of 87 quotes )
The point of reptition is that there is no point. Wait until it soaks into the hardware and then see the way this frees up your head. A whole shitload of head-space you don't need for the mechanics anymore, after they've sunk in. Now the mechanics are wred in. Hardwired in. This frees the head in the remarkablest ways. Just wait. You start thinking a whole different way now, playing. The court might as well be inside you. The ball stops being a ball. The ball starts being something that you just know /ought/ to be in the air, spinning.
That tradition is the way our culture gets made. As I explain in the pages that follow, we come from a tradition of "free culture"—not "free" as in "free beer" (to borrow a phrase from the founder of the freesoftware movement ), but "free" as in "free speech," "free markets," "free trade," "free enterprise," "free will," and "free elections." A free culture supports and protects creators and innovators. It does this directly by granting intellectual property rights. But it does so indirectly by limiting the reach of those rights, to guarantee that follow-on creators and innovators remain as free as possible from the control of the past. A free culture is not a culture without property, just as a free market is not a market in which everything is free. The opposite of a free culture is a "permission culture"—a culture in which creators get to create only with the permission of the powerful, or of creators from the past.
I am no longer a divine biped. I am no longer the freest German after Goethe, as Ruge named me in healthier days. I am no longer the great hero No. 2, who was compared with the grape-crowned Dionysius, whilst my colleague No. 1 enjoyed the title of a Grand Ducal Weimarian Jupiter. I am no longer a joyous, somewhat corpulent Hellenist, laughing cheerfully down upon the melancholy Nazarenes. I am now a poor fatally-ill Jew, an emaciated picture of woe, an unhappy man.
There are times when the burden of need and our own limitations might tempt us to become discouraged. But precisely then we are helped by the knowledge that, in the end, we are only instruments in the Lord's hands; and this knowledge frees us from the presumption of thinking that we alone are personally responsible for building a better world. In all humility we will do what we can, and in all humility we will entrust the rest to the Lord. It is God who governs the world, not we. We offer him our service only to the extent that we can, and for as long as he grants us the strength. To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: “The love of Christ urges us on” (2 Cor 5:14).
You cannot mend the chromosome, quell the earthquake, or stanch the flood. You cannot atone for the dead tyrants’ murders and you alone cannot stop living tyrants. As Martin Buber saw it, the world of ordinary days “affords” us that precise association with god that redeems both us and our speck of world. God entrusts and allots to everyone an area to redeem: this creased and feeble life, “the world in which you live, just as it is, and not otherwise.” “Insofar as he cultivates and enjoys them in holiness, he frees their souls…he who prays and sings in holiness, eats and speaks in holiness…through him the sparks which have fallen will be uplifted, and the worlds which have fallen will be delivered and renewed.
Anxiety was not an emotion I could ever remember feeling when I went out in New York, and I wondered why tonight felt so different. Maybe it was because I no longer had a boyfriend or fiance. I suddenly recognized that there was safety in having someone, as well as a lack of pressure to shine. Ironically, this had cultivated a certain free-spiritedness that had, in turn, allowed me to be the life of the party and hoard the affection of additional men....But that had all changed. I didn't have a boyfriend, a perfect figure, or alcohol-induced outrageousness to fall back on.
We enter into solitude first of all to meet our Lord and to be with Him and Him alone. Only in the context of grace can we face our sin; only in the place of healing do we dare to show our wounds; only with a single-minded attention to Christ can we give up our clinging fears and face our own true nature. Solitude is a place where Christ remodels us in his own image and frees us from the victimizing compulsions of the world.
I am an American, Chicago born? Chicago, that somber city? and go at things as I have taught myself, free-style, and will make the record in my own way: first to knock, first admitted; sometimes an innocent knock, sometimes a not so innocent. But a man's character is his fate, says Heraclitus, and in the end there isn't any way to disguise the nature of the knocks by acoustical work on the door or gloving the knuckles.
I do believe in simplicity. It is astonishing as well as sad, how many trivial affairs even the wisest thinks he must attend to in a day; how singular an affair he thinks he must omit. When the mathematician would solve a difficult problem, he first frees the equation of all incumbrances, and reduces it to its simplest terms. So simplify the problem of life, distinguish the necessary and the real. Probe the earth to see where your main roots run.
Even at that time the hope of leaving behind messages in bottles on the flood of barbarism bursting on Europe was an amiable illusion: the desperate letters stuck in the mud of the spirit of rejuvenesence and were worked up by a band of Noble Human-Beings and other riff-raff into highly artistic but inexpensive wall-adornments. Only since then has progress in communications really got into its stride. Who, in the end, is to take it amiss if even the freest of free spirits no longer write for an imaginary posterity, more trusting, if possible, than even their contemporaries, but only for the dead God?
I am two fools, I know, For loving, and for saying so In whining poetry; But where's that wiseman, that would not be I, If she would not deny? Then as th' earth's inward narrow crooked lanes Do purge sea water's fretful salt away, I thought, if I could draw my pains Through rhyme's vexation, I should them allay. Grief brought to numbers cannot be so fierce, For he tames it, that fetters it in verse. But when I have done so, Some man, his art and voice to show, Doth set and sing my pain; And, by delighting many, frees again Grief, which verse did restrain. To love and grief tribute of verse belongs, But not of such as pleases when 'tis read. Both are increased by such songs, For both their triumphs so are published, And I, which was two fools, do so grow three; Who are a little wise, the best fools be.
The 'base frees and condenses, compresses the whole experience to the implosion of one terrible shattering spike in the graph, an afflated orgasm of the heart that makes her feel, truly, attractive, sheltered by limits, deveiled and loved, observed and alone and sufficient and female, full, as if watched for an instant by God.
In Irena’s head the alcohol plays a double role: it frees her fantasy, encourages her boldness, makes her sensual, and at the same time it dims her memory. She makes love wildly, lasciviously, and at the same time the curtain of oblivion wraps her lewdness in an all-concealing darkness. As if a poet were writing his greatest poem with ink that instantly disappears.
Death is not an evil, because it frees us from all evils, and while it takes away good things, it takes away also the desire for them. Old age is the supreme evil, because it deprives us of all pleasures, leaving us only the appetite for them, and it brings with it all sufferings. Nevertheless, we fear death, and we desire old age.
On one hand the eternal attraction of man towards femininity (cf. Gn. 2:23) frees in him-or perhaps it should free-a gamut of spiritual-corporal desires of an especially personal and "sharing" nature (cf. analysis of the "beginning"), to which a proportionate pyramid of values corresponds. On the other hand, "lust" limits this gamut, obscuring the pyramid of values that marks the perennial attraction of male and female.
Why do you want to shut out of your life any uneasiness, any misery, any depression, since after all you don't know what work these conditions are doing inside you? Why do you want to persecute yourself with the question of where all this is coming from and where it is going? Since you know, after all, that you are in the midst of transitions and you wished for nothing so much as to change. If there is anything unhealthy in your reactions, just bear in mind that sickness is the means by which an organism frees itself from what is alien; so one must simply help it to be sick, to have its whole sickness and to break out with it, since that is the way it gets better.
The body, the mind, and the spirit don't form a pyramid, they form a circle. Each of them runs into the other two. The body isn't below the mind and the spirit; from the point of view it's between them. if you reside too much in the mind, then you get too abstract and cut off from the world. You long for the spiritual life, but you can't get to it, and you fall into despair. The exercise of the senses frees you from abstraction and opens the way to transcendence.