Sam Keen Quotes

Neurotic identity crises come when our defense mechanisms have been too successful and we're encapsulated in the fortress we have constructed with nothing to refresh us in our solitary confinement. So we play the old movies with their stale fears and their unrealistic hopes until we become bored enough to risk disarmament and engagement.

When you genuinely lose your illusions, you begin to marvel at things, because you don't have the answers any more.

We now realize that we're not living in a piecemeal world, but a world where everything is linked together.

I think there are families that are very kind and supportive of people's ability to change. People who come from such families may go through life without dipping into the dark night.

At thirty I lived in a world where death wasn't immediately real; it was always something "out there." My deeply held illusions of immortality - a product of my very conservative religious upbringing - were still pretty much intact.

The more you become a connoisseur of gratitude, the less you are a victim of resentment, depression, and despair. Gratitude will act as an elixir that will gradually dissolve the hard shell of your ego-your need to posses and control-and transform you into a generous being. The sense of gratitude produces true spiritual alchemy, makes us magnanimous-lar ge souled.

The sense of gratitude produces true spiritual alchemy, makes us magnanimous - large souled.

The abyss beyond our beliefs is something we have to pass through in order to see the world anew, to see it in terms not dictated so much by our culture, our parents, or our religious convictions.

The traditional gender ideals of the strong-silent man who plays his cards close to his chest and the mysterious woman who disguises her feelings with coyness go so far as to make a virtue of being unavailable and secretive. But wholehearted intimacy can develop only where two people are equally forthcoming and self-revelatory. To take the risk of loving, we must become vulnerable enough to test the radical proposition that knowledge of another and self-revelation will ultimately increase rather than decrease love. It is an awe-ful risk.

It's perfectly possible to spend forty hours a week on a job that's meaningless, as long as you know what your real vocation is and find some way to express it. Then you won't confuse your job with the meaning of your life.

The major impediment to experiencing the sacred depths of ordinary moments is the speed and distraction of contemporary life that moves to the imperatives of the global economic order.In addition, we increasingly live in a virtual world in which our reality is filtered through media and information technology.

Being pretty successful, I can, of course, afford some luxuries. But I realize again and again how we have to disillusion ourselves of the idea that these things are going to give us real satisfaction.

We suffer from the illusion that the faster we run, the more likely we are to grasp happiness. The truth is that the velocity necessary for success rarely exceeds the rate of reflection.

Mounting an expedition to actualize a Compassionate Commonwealth of all peoples...is the great spiritual challenge of our time.

Without reverence we [people] will gradually descend into ecocide. In the degree that the imperatives of the market - the temple of the Mall - govern our lives, we are in escalating danger of destroying the commonwealth of all sentient beings - bugs and bees and buntings - on which we depend for a luxurious life on planet earth.

Call it "womb awe" or even "womb worship" but it's not simple envy. I don't remember even wanting to be a woman. But each of the three times I have been present at the birth of one of my children, I have been overwhelmed by a sense of reverence... It was quite suddenly, the first day of creation; the Goddess giving birth to a world... Like men since the beginning of time I wondered: What can I ever create that will equal the magnificence of this new life?

To love is to return to a home we never left, to remember who we are.

As a mode of perception that often becomes a style of life, paranoia weaves around the vulnerable self or group an air-tight metaphysic and world view. Paranoia is an antireligious mysticism based on the feeling or perception that the world in general, and others in particular, are against me or us. Reality is perceived as hostile. By contrast, the religious mystic experiences the ground of being as basically friendly to the deepest needs of the self. That which is unknown, strange, or beyond our comprehension is with and for rather than against us.

We learn to fly not by being fearless, but by the daily practice of courage.

If we had a better understanding of the ways we think about enemies, we might be able to think of more rational ways of settling conflict.

If we come from good families where we have been supported well, there is a disillusionment we have to undergo in terms of the culture's values. We have to get beyond our cultural mythology to find out who we are.

There is the extreme of hopelessness and the inevitability of doom, a deep despair that comes from the sense that our industrial, consuming society is jeopardizing the planet.

The spiritual journey is one that we must take "alone together," in the same way that a good marriage involves a dance between solitude and communion. The life of the spirit entails a continuous alternation between retreating into oneself and going out into the world: it's an inward-outward journey. There is a solitary part to it, but that solitude helps us to develop richer and more in-depth relationships with our friends, our children, our community, and the political world.

The first part of the spiritual journey should properly be called psychological rather than spiritual because it involves peeling away the myths and illusions that have misinformed us.

The best practice is to follow the advice posted on every railroad crossing: Stop. Look. Listen.

If some incarnation of evil as unambiguous as Hitler appeared again, I would have no moral qualms about killing the enemy. But in the modern world of moral murkiness, I prefer to keep my hands as clean of enemy blood as possible.

Consensual paranoia - the pathology of the normal person who is a member of a war-justifying society - forms the template from which all the images of the enemy are created. By studying the logic of paranoia, we can see why certain archetypes of the enemy must necessarily recur, no matter what the historical circumstances.

Each day befriend a single fear, and the miscellaneous terrors of being human will never join together to form such a morass of vague anxiety that it rules your life from the shadows of the unconscious. We learn to fly not by being fearless, but by the daily practice of courage.

I think we have to trust ourselves in the darkness of not knowing. The God out of which we came and into which we go is an unknown God. It's the luminosity of that darkness and that unknowing that is, I think, the most human - and the most sacred - place of all.

What happens if I try to build a life dedicated to avoiding all danger and all unnecessary risk?

There has always been a part of me that saw wilderness and risk-taking as the path to freedom.

Every time I come across a rattlesnake on my farm I initially react in fear and am tempted to kill it. Then I realize I wouldn't want to live in a world where all wild things - without and within - are domesticated.

Down to earth advice about the path that leads away from the kingdom of the hollow men.

You don't go through a deep personal transformation without some kind of dark night of the soul.

We can only choose whether we will feel and not what we will feel.

Our minds, bodies, feelings, relationships are all informed by our questions. What you ask is who you are. What you find depends on what you search for. And what shapes our lives are the questions we ask, refuse to ask, or never think of asking.

The telling of your stories is a revolutionary act.

Paranoia reduces anxiety and guilt by transferring to the other all the characteristics one does not want to recognize in oneself. It is maintained by selective perception and recall. We only see and acknowledge those negative aspects of the enemy that support the stereotype we have already created.

The root of humanly caused evil is not man's animal nature, not territorial aggression, or innate selfishness, but our need to gain self-esteem, deny our mortality, and achieve a heroic self-image. Our desire for the best is the cause of the worst.

The more we chase away the false mysteries - those things we think we know about ourselves and others - the more mysterious our existence becomes.