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You will find that people will always have opinions about your decisions. Don’t take it personally, it’s simply because they're not courageous enough to take action in their own lives. Be a leader in your life and pay no mind to those who lack the courage to do the same in theirs. ↗
No, I thought, growing more rebellious, life has its own laws and it is for me to defend myself against whatever comes along, without going snivelling to God about sin, my own or other people's. How would it profit a man if he got into a tight place, to call he people who put him there miserable sinners? Or himself a miserable sinner? I disliked the levelling aspect of this sinnerdom, it was like a cricket match played in a drizzle, where everybody had an excuse - and what a dull excuse! - for playing badly. Life was meant to test a man, bring out his courage, initiative, resource; and I longed, I thought, to be tested: I didn't want to fall on my knees and call myself a miserable sinner. But the idea of goodness did attract me, for I did not regard it as the opposite of sin. I saw it as something bright and positive and sustaining, like the sunshine, something to be adored, but from afar. ↗
My mother delayed my enrollment in the Fascist scouts, the Balilla, as long as possible, firstly because she did not want me to learn how to handle weapons, but also because the meetings that were then held on Sunday mornings (before the Fascist Saturday was instituted) consisted mostly of a Mass in the scouts' chapel. When I had to be enrolled as part of my school duties, she asked that I be excused from the Mass; this was impossible for disciplinary reasons, but my mother saw to it that the chaplain and the commander were aware that I was not a Catholic and that I should not be asked to perform any external acts of devotion in church. In short, I often found myself in situations different from others, looked on as if I were some strange animal. I do not think this harmed me: one gets used to persisting in one's habits, to finding oneself isolated for good reasons, to putting up with the discomfort that this causes, to finding the right way to hold on to positions which are not shared by the majority. But above all I grew up tolerant of others' opinions, particularly in the field of religion, remembering how irksome it was to hear myself mocked because I did not follow the majority's beliefs. And at the same time I have remained totally devoid of that taste for anticlericalism which is so common in those who are educated surrounded by religion. I have insisted on setting down these memories because I see that many non-believing friends let their children have a religious education 'so as not to give them complexes', 'so that they don't feel different from the others.' I believe that this behavior displays a lack of courage which is totally damaging pedagogically. Why should a young child not begin to understand that you can face a small amount of discomfort in order to stay faithful to an idea? And in any case, who said that young people should not have complexes? Complexes arise through a natural attrition with the reality that surrounds us, and when you have complexes you try to overcome them. Life is in fact nothing but this triumphing over one's own complexes, without which the formation of a character and personality does not happen. ↗
Yes, the issue was courage. It always had been, even as a kid. Things scared him. He couldn't help it. Noise scared him, dark scared him. Tunnels scared him: the time he almost won the Silver Star for valor. But the real issue was courage. It had nothing to do with the Silver Star...Oh, he would've liked winning it, true, but that wasn't the issue. He would've liked showing the medal to his father, the heavy feel of it, looking his father in the eye to show he had been brave, but even that wasn't the real issue. The real issue was the power of will to defeat fear. A matter of figuring a way to do it. Somehow working his way into that secret chamber of the human heart, where, in tangles, lay the circuitry for all that was possible, the full range of what a man might be. He believed, like Doc Peret, that somewhere inside each man is a biological center for the exercise of courage, a piece of tissue that might be touched and sparked and made to respond, a chemical maybe, or a lone chromosome that when made to fire would produce a blaze of valor that even the biles could not extinguish. A filament, a fuse, that if ignited would release the full energy of what might be. There was a Silver Star twinkling somewhere inside him. ↗
A novel takes the courage of a marathon runner, and as long as you have to run, you might as well be a winning marathon runner. Serendipity and blind faith faith in yourself won't hurt a thing. All the bastards in the world will snicker and sneer because they haven't the talent to zip up their flies by themselves. To hell with them, particularly the critics. Stand in there, son, no matter how badly you are battered and hurt. ↗
Underlying the attack on psychotherapy, I believe, is a recognition of the potential power of any relationship of witnessing. The consulting room is a privileged space dedicated to memory. Within that space, survivors gain the freedom to know and tell their stories. Even the most private and confidential disclosure of past abuses increases the likelihood of eventual public disclosure. And public disclosure is something that perpetrators are determined to prevent. As in the case of more overtly political crimes, perpetrators will fight tenaciously to ensure that their abuses remain unseen, unacknowledged, and consigned to oblivion. The dialectic of trauma is playing itself out once again. It is worth remembering that this is not the first time in history that those who have listened closely to trauma survivors have been subject to challenge. Nor will it be the last. In the past few years, many clinicians have had to learn to deal with the same tactics of harassment and intimidation that grassroots advocates for women, children and other oppressed groups have long endured. We, the bystanders, have had to look within ourselves to find some small portion of the courage that victims of violence must muster every day. Some attacks have been downright silly; many have been quite ugly. Though frightening, these attacks are an implicit tribute to the power of the healing relationship. They remind us that creating a protected space where survivors can speak their truth is an act of liberation. They remind us that bearing witness, even within the confines of that sanctuary, is an act of solidarity. They remind us also that moral neutrality in the conflict between victim and perpetrator is not an option. Like all other bystanders, therapists are sometimes forced to take sides. Those who stand with the victim will inevitably have to face the perpetrator's unmasked fury. For many of us, there can be no greater honor. p.246 - 247 Judith Lewis Herman, M.D. February, 1997 ↗
We have never understood why men mount the heads of animals and hang them up to look down on their conquerors. Possibly it feels good to these men to be superior to animals, but it does seem that if they were sure of it they would not have to prove it. Often a man who is afraid must constantly demonstrate his courage and, in the case of the hunter, must keep a tangible record of his courage. For ourselves, we have had mounted in a small hardwood plaque one perfect borrego [bighorn sheep] dropping. And where another man can say, "There was an animal, but because I am greater than he, he is dead and I am alive, and there is his head to prove it," we can say, "There was an animal, and for all we know there still is and here is proof of it. He was very healthy when we last heard of him. ↗
If we have no idea what we believe in, we'll go along with anything. Truth takes courage. Courage to stand up for what we believe in. Not necessarily in a confrontational way, but in a gentle yet firm way. Like an oak tree, able to sway gently in the wind, but strongly rooted to the ground. ↗
