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But they can rule by fraud, and by fraud eventually acquire access to the tools they need to finish the job of killing off the Constitution.' 'What sort of tools?' 'More stringent security measures. Universal electronic surveillance. No-knock laws. Stop and frisk laws. Government inspection of first-class mail. Automatic fingerprinting, photographing, blood tests, and urinalysis of any person arrested before he is charged with a crime. A law making it unlawful to resist even unlawful arrest. Laws establishing detention camps for potential subversives. Gun control laws. Restrictions on travel. The assassinations, you see, establish the need for such laws in the public mind. Instead of realizing that there is a conspiracy, conducted by a handful of men, the people reason—or are manipulated into reasoning—that the entire population must have its freedom restricted in order to protect the leaders. The people agree that they themselves can't be trusted.
The common contaminated foods which would be the major source of Sr-90 might be classified into five grades- A, B, C, D, and E... The A food would be restricted to children and to pregnant women. The B food would be a high-priced food available to everybody. The C food would be a low priced food also available to everybody. Finally, the D food would be restricted to people over age forty or fifty... Most of these people would die of other causes before they got cancer.
It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseeen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, - and of that it knows only a few ill-lit corners, - is no more than a restricted and very inferior portion of the subliminal whole... to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble.
Since, on a socio-economic level, there are myriad wrongs that need tobe righted, a major problem for the species seems to be how to assistthe unfortunate, throttle the corrupt, preserve the biosphere, andeffectively organize for socio-economic alteration wihtout theorganization being taken over by dullards, the people who, ironically, are best suited to serving organized causes since they seldom haveanything more imaginative to do and, restricted by tunnel vision, probably wouldn't do it if they had. 151
Our possibilities of happiness are already restricted by our constitution. Unhappiness is much less difficult to experience. We are threatened with suffering from three directions: from our own body, which is doomed to decay and dissolution and which cannot even do without pain and anxiety as warning signals; from the external world, which may rage against us with overwhelming and merciless forces of destruction; and finally from our relations to other men. The suffering which comes from this last source is perhaps more painful to us than any other.
If my story means anything, it is that people are very often too quick to judge a person by the way they look or by their quirks of behavior. I may not have quite the same sense of humour as other people, but at least I do have a sense of humour, and I've needed it! As a society, we seem to have very tight restrictions on what is considered "normal.
Strangers when you meet, strangers when you part -a gymnasium of bodies namelessly masturbating each other. People with no morals often considered themselves more free, but mostly they lacked the ability to feel or to love. So they became swingers. The dead fucking the dead. There was no gamble or humor in their game -it was corpse fucking corpse. Morals were restrictive, but they were grounded on human experience down through the centuries. Some morals tended to keep people slaves in factories, in churches and true to the State. Other morals simply made good sense. It was like a garden filled with poisoned fruit and good fruit. You had to know which to pick and eat, which to leave alone.
I finally understood that by being on a perpetual diet, I had practiced a "disordered" form of eating my whole life. I restricted when I was hungry and in need of nutrition and binged when I was so grotesquely full I couldn't be comfortable in any position by lying down. Diets that tell people what to eat or when to eat are the practices inbetween. And dieting, I discovered, was another form of disordered eating, just as anorexia and bulimia similarly disrupt the natural order of eating.
Did Jesus Christ, he asked, suspect that someday his church would spread to the farthest corners of Earth? Did Jesus Christ, he asked, ever have what we, today, call an idea of the world? Did Jesus Christ, who apparently knew everything, know that the world was round and to the east lived the Chinese (this sentence he spat out, as if it cost him great effort to utter it) and to the west the primitive peoples of America? And he answered himself, no, although of course in a way having an idea of the world is easy, everybody has one, generally an idea restricted to one's village, bound to the land, to the tangible and mediocre things before one's eyes, and this idea of the world, petty, limited, crusted with the grime of the familiar, tends to persist and acquire authority and eloquence with the passage of time.
I have a recurring fantasy that one more article has been added to the Bill of Rights: the right to free access to imagination. I have come to believe that genuine democracy cannot exist without the freedom to imagine and the right to use imaginative works without any restrictions. To have a whole life, one must have the possibility of publicly shaping and expressing private worlds, dreams, thoughts and desires, of constantly having access to a dialogue between the public and private worlds. How else do we know that we have existed, felt, desired, hated, feared?
De Selby likens the position of a human on the earth to that of a man on a tight-wire who must continue walking along the wire or perish, being, however, free in all other respects. Movement in this restricted orbit results in the permanent hallucination known conventionally as 'life' with its innumerable concomitant limitations, afflictions and anomalies.
If we are to discuss the idea of God and be restricted to rational arguments, then it is probably useful to know what we are talking about when we say “God.” This turns out not to be easy. The Romans called the Christians atheists. Why? Well, the Christians had a god of sorts, but it wasn’t a real god. They didn’t believe in the divinity of apotheosized emperors or Olympian gods. They had a peculiar, different kind of god. So it was very easy to call people who believed in a different kind of god atheists. And that general sense that an atheist is anybody who doesn’t believe exactly as I do prevails in our own time.