R.D. Laing

One may see his behaviour as 'signs' of a 'disease'; one may see his behaviour as expressive of his existence. The existential-phenomenological construction is an inference about the way the other is feeling and acting [...] The clinical psychiatrist, wishing to be more 'scientific' or 'objective', may propose to confine himself to the 'objectively' observable behaviour of the patient before him. The simplest reply to this is that it is impossible. To see 'signs' of 'disease' is not to see neutrally. Nor is it neutral to see a smile as contractions of the circumoral muscles.

Life is a sexually transmitted disease and the mortality rate is one hundred percent.

His whole life has been torn between his desire to reveal himself and his desire to conceal himself. [...] We have our secrets and our needs to confess. We may remember how, in childhood, adults at first were able to look right through us, and into us, and what an accomplishment it was when we, in fear and trembling, could tell our first lie, and make, for ourselves, the discovery that we are irredeemably alone in certain respects, and know that within the territory of ourselves there can be only our footprints.

Attempts to wake before our time are often punished, especially by those who love us most. Because they, bless them, are asleep. They think anyone who wakes up, or who, still asleep, realizes that what is taken to be real is a ‘dream’ is going crazy.

"Even facts become fictions without adequate ways of seeing "the facts". We do not need theories so much as the experience that is the source of the theory. We are not satisfied with faith, in the sense of an implausible hypothesis irrationally held: we demand to experience the "evidence"."

The condition of alienation, of being asleep, of being unconscious, of being out of one's mind, is the condition of the normal man.

...to forgo one's autonomy becomes the means of secretly safeguarding it; to play possum, to feign death, becomes a means of preserving one's aliveness. To turn oneself into a stone becomes a way of not being turned into a stone by someone else. 'Be thou hard,' exhorts Nietzsche. In a sense that Nietzsche did not, I believe, himself intend, to be stony hard and thus far dead forestalls the danger of being turned into a dead thing by another person. Thoroughly to understand oneself (engulf oneself) is a defense against the risk involved in being sucked into the whirlpool of another person's way to comprehending oneself. To consume oneself by one's own love prevents the possibility of being consumed by another.

The Lotus opens. Movement from earth, through water, from fire to air. Out and in beyond life and death now, beyond inner and outer, sense and non-sense, meaning and futility, male and female, being and non-being, Light and darkness, void and full. Beyond all duality, or non-duality, beyond and beyond. Disincarnation. I breathe again.

A man without a mask’ is indeed very rare. One even doubts the possibility of such a man. Everyone in some measure wears a mask, and there are many things we do not put ourselves into fully. In ‘ordinary’ life it seems hardly possible for it to be otherwise. The false self of the schizoid individual differs, however, in certain important respects from the mask worn by the ‘normal’ person, and also from the false front that is characteristically maintained by the hysteric.

What we call ‘normal’ is a product of repression, denial, splitting, projection, introjection and other forms of destructive action on experience (see below). It is radically estranged from the structure of being.

All that you can see is not me,' he says to himself. But only in and through all that we do see can he be anyone (in reality). If these actions are not his real self, he is irreal; wholly symbolical and equivocal; a purely virtual, potential, imaginary person, a 'mythical' man; nothing 'really'. If, then, he once stops pretending to be what he is not, and steps out as the person he has come to be, he emerges as Christ, or as a ghost, but not as a man: by existing with no body, he is no-body.

У нас есть свои тайны и свои потребности, в которых надо признаться. Мы можем вспомнить, как в детстве взрослые были способны видеть нас насквозь и какое это было достижение, когда мы, в страхе и трепете, смогли им впервые солгать! А потом сделать для самих себя открытие, что в определённых отношениях мы безнадёжно одиноки, и узнать, что на нашей собственной территории могут быть отпечатки лишь наших ног.

Creative people who can't help but explore other mental territories are at greater risk, just as someone who climbs a mountain is more at risk than someone who just walks along a village lane.

If you had actually screwed me it would have wrecked everything. It
would have convinced me that you were only interested in pleasure with
my animal body and that you didn't really care about the part that was
a person. It would have meant that you were using me like a woman
when I really wasn't one and needed a lot of help to grow into one. It
would have meant you could only see my body and couldn't see the real
me which was still a little girl. The real me would have been up on the
ceiling watching you do things with my body. You would have seemed
content to let the real me die. When you feed a girl, you make her feel
that both her body and her self are wanted. This helps her get joined
together. When you screw her she can feel that her body is separate and
dead. People can screw dead bodies, but they never feed them.

The group, whether We or You or Them, is not a new individual or organism or hyperorganism on the social scene; it has no agency of its own, it has no consciousness of its own. Yet we may shed our own blood and the blood of others for this bloodless presence.