Man's happiness today consists in having fun. Having fun lies in the satisfaction of consuming and "taking in" commodities, sights, food, drinks, cigarettes, people, lectures, books, movies — all are consumed, swallowed. The world is one great object for our appetite, a big apple, a big bottle, a big breast; we are the sucklers, the eternally expectant ones, the hopeful ones — and the eternally disappointed ones.
...In this (modern) concept of love and marriage the main emphasis is on finding a refuge from an otherwise unbearable sense of aloneness.
A form of pseudo-love which is not infrequent and is often experienced (and more often described in moving pictures and novels) as the "great love" is idolatrous love. If a person has not reached the level where he has a sense of identity, of I-ness, rooted in the productive unfolding of his own powers, he tends to "idolize" the loved person. He is alienated from his own powers and projects them into the loved person, who is worshiped as the summum bonum, the bearer of all love, all light, all bliss. In this process he deprives himself of all sense of strength, loses himself in the loved one instead of finding himself. Since usually no person can, in the long run, live up to the expectations of her (or his) idolatrous worshiper, disappointment is bound to occur, and as a remedy a new idol is sought for, sometimes in an unending circle. What is characteristic for this type of idolatrous love is, at the beginning, the intensity and suddenness of the love experience. This idolatrous love is often described as the true, great love; but while it is meant to portray the intensity and depth of love, it only demonstrates the hunger and despair of the idolator.
Another aspect of sentimental love is the abstractification of love in terms of time. A couple may be deeply moved by memories of their past love, although when this past was present, no love was experienced — or the phantasies of their future love. How many engaged or newly married couples dream of their bliss of love to take place in the future, while at the very moment at which they live they are already beginning to be bored with each other? This tendency coincides with a general attitude characteristic of modern man. He lives in the past or in the future, but not in the present.
Parents cannot separate in order not to deprive the children of the blessings of a unified home. Any detailed study would show, however, that the atmosphere of tension and unhappiness within the "unified family" is more harmful to the children than an open break would be — which teaches them at least that man is able to end an intolerable situation by a courageous decision.
One other frequent error must be mentioned here. The illusion, namely, that love means necessarily the absence of conflict. Just as it is customary for people to believe that pain and sadness should be avoided under all circumstances.
There is only one proof for the presence of love: the depth of the relationship, and the aliveness and strength in each person concerned; this is the fruit by which love is recognized.
Contemporary man is rather like a child of three, who cries for father when he needs him, and otherwise is quite self-sufficient when he can play.
The belief in God to most people is the belief in a helping father — a childish illusion.
Yet, even more than self-discipline, concentration is rare in our culture. On the contrary, our culture leads to an unconcentrated and diffused mode of life. You do many things at once; you read, listen to the radio, talk, smoke, eat, drink. You are the consumer with the open mouth, eager and ready to swallow everything — pictures, liquor, knowledge. This lack of concentration is clearly shown in our difficulty in being alone with ourselves. To sit still, without talking, smoking, reading, drinking, is impossible for most people. They become nervous and fidgety, and must do something with their mouth or their hands. (Smoking is one of the symptoms of this lack of concentration; it occupies hand, mouth, eye and nose. )
Modern man thinks he loses something — time — when he doesn't do things quickly; yet he doesn't know what to do with the time he gains — except kill it.
It is essential, however, that discipline should not be practiced like a rule imposed on oneself from the outside, but that it becomes an expression of one's own will; that it is felt as pleasant.
To learn concentration requires avoiding, as far as possible, trivial conversation, that is, conversation which is not genuine. If two people talk about the growth of a tree they both know, or about the taste of the bread they have just eaten together, or about a common experience in their job, such conversation can be relevant, provided they experience what they are talking about, and do not deal with it in an abstractified way; on
the other hand, a conversation can deal with matters of politics or religion and yet be trivial; this happens when the two people talk in cliches, when their hearts are not in what they are saying. I should add here that just as it is important to avoid trivial conversation, it is important to avoid bad company.
By bad company I do not refer only to people who are vicious and destructive; one should avoid their company because their orbit is poisonous and depressing. I mean also the company of zombies, of people whose soul is dead, although their body is alive; of people whose thoughts and conversation are trivial; who chatter instead of talk, and who assert cliche opinions instead of thinking. However, it is not always possible to avoid the company of such people, nor even necessary. If one does not react in the expected way — that is, in cliches and trivialities — but directly and humanly, one will often find that such people change their behavior, often helped by the surprise effected by the shock of the unexpected.
To be concentrated means to live fully in the present, in the here and now, and not to think of the next thing to be done, while I am doing something right now.
To love means to commit oneself without guarantee, to give oneself completely in the hope that our love will produce love in the loved person. Love is an act of faith, and whoever is of little faith is also of little love.