The Liberation of Love by Johann-Ulrich Tegge

Sandro Botticelli, Venus and Mars, c. 1485, front wall of a wedding chest. Love overcomes war.

Sexuality is a basic human force. It is one of the manifestations of the one life energy. Yet it is not only
nature. Humans are ambivalent beings. Our sexuality is also ambivalent. It is nature and culture at the
same time. There is no "natural" sexuality in humans. Especially among the so-called primitive peoples, it
is bound up in the strictest rules and rituals. Sexuality participates in all possibilities of human unfoldment,
it also takes part in all kinds of twisting, repressing, denial and suppression we inflict on ourselves. That
sexuality is the purest and most natural part of the human being, and that it only needs to be liberated in
order to remedy any calamity of human life, a blend of Wilhelm Reich, Rousseau and misunderstood
Tantra, was the misconception of the protesting youth of the seventies.

Love under Lock and Key

Sexuality in a society dominated by the self-defence and preemptive strike strategies of egos is a
source of ever-rising anxieties. All of us, male or female, are secretly and constantly worried, that we
will be rejected, that we will be ridiculed, that we will be humiliated or defeated. Every devaluation,
every failure, even the one that seems to have apparently nothing to do with sexuality, echoes in our
self-image as men and women.
Everyone fears that he might expose himself. What the man desires is what the woman fears and
what the woman dreams of makes the man feel questioned. One's self-esteem is never so much
harassed by ceaseless doubts ,as when repelled by the target of one's love. The entanglements and
confusions then circling through the imagination are legion. Each believes that the other has love, that
he himself does not have it and that he must wrest it from the other. So he runs after the one he
believes can give him, what he imagines to lack so much. The other one will flee inwardly or even
outwardly because he feels pursued and coerced. He is afraid that he has to give something away he
himself imagines not to have. Both are afraid of dropping all barriers, which is, what real love
demands. Self-revelation and opening up without restraint makes them feel threatened with the
complete dissolution of what they pretend to be.
The familiar and supposedly protective, but inauthentic, artificial and maniacal ego-masquerade must
end. Both must take the risk of being defenceless. And they would have to take the even more
challenging risk that the deep seriousness of a love relationship will tear them out of all lifestyle
arbitrariness and all easy compromises. This awakens the fear of having to give up what we these
days have mistaken for freedom and mistaken for ourselves. Yet deep down we long to find the one,
who allows us to end this kind of disconnected life. But we have to end it ourselves.
We shrink back to free our love, because we to often obey the fears that threaten us with injury and
seemingly annihilation. For the sake of fears, we rather prefer to enter into a barter trade than to face
the unpredictability of the pains and joys in a real life of growing togetherness. We each give half of
ourselves to the relationship and expect the contract to be fulfilled, i.e. for the other to pay his half of
the operating contribution as well.
Love is replaced by bookkeeping and arguments about the valuation of the shares contributed. This is
how the alienated sexuality arises, which cannot confide in the other one. It is offsetting debits and
credits against each other instead. In this way, the loving experience of unity fails, for which sexuality is
actually intended and for which it can become the physically experienced parable.

Hurdles of Love
Love gives itself completely and does not keep record of wrongs. The majority of us may have this on
their lips. Ministers preach a sermon about it on Sunday, because St. Paul said this in a famous
epistle.1 But most of us do not practice it. The divorce rate speaks for itself.
Real love has nothing to do with sentimental movies and counterfeit romanticism. It is the primary
source of every existence, human, animalic, vegetal, mineralic, it is the source of human and divine
creation. It reaches far beyond our limited here and now and the material world. It is the core of cos-
mos and the true core of man alike. But this truth is the furthest thing from the mindset of contem-
porary people. We place our lives under the direction of an ever more widespread and complicated
satisfaction of secondary, tertiary or still even more artificial material needs. We bury our true needi-
ness under a mountain of scrap, a mountain of goods, which leave us unsatisfied after an hour, a day
or at most after a month we bought them. Even we ourselves are in danger to transform us into a
commodity, that has to present itself as desirable as possible to have a chance on the market.

Experiencing true neediness instead is an inner movement, which is opening up our soul and gives us
the courage of self revelation. This neediness is not a result of the insufficient state of our material
properties. No material goods would ever match it. What we really need is the generosity or the com-
passion of another human being. We do not need this in first instance to lift a cupboard, to repair a
puncture or to get a cheap fridge. If we observe the real move unfolding in ourselves we become
aware that first and foremost it aims at being related. It aims at being given a homestead for our
dangers, toils and snares. Letting go the real and imagined objects of our greed we can discover the
openness in which we receive each other and the whole world as a gift again.

If we are ready to let go, this movement discloses itself as a movement in and as a space of love. You
may call it space of truth, space of pure being or space of the divine, you may simply call it God, it
makes no difference, it is all the same. It is a space we are and are encompassed by it at the same
time. From there grows our freedom towards ourselves, our compassion, forgiveness for ourselves
and others and our basic unity with all creation. It has no quantity, it has no qualities, it is no quality, it
has no time and no place, it just is. It is the spaceless space, where truth emerges. From there we
experience what love is, from there we experience, who we truly are, from there we understand what

1
1 Corinthians 13
1 If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal.
2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but
have not love, I am nothing.
3 If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.
4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud.
5 It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.
6 Love does not delight in evil but rejoices with the truth.
7 It always protects, always trusts, always hopes, always perseveres.
8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is
knowledge, it will pass away.
9 For we know in part and we prophesy in part,
10 but when perfection comes, the imperfect disappears.
11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways
behind me.
12 .Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even
as I am fully known.
13 .And now these three remain: faith, hope and love. But the greatest of these is love. (This Bible passage is worth meditating on
again and again.)
it means to be a man or a woman. Sexuality and love are no opposites, passion and peace are no
opposites and even aggression and love don't exclude each other. In infuriated rage, Jesus
overturned the merchants' tables and threw them out of the temple.
But we have made up since long a dichotomous world, where all is separated and excludes each
other. Even the movements of our soul, where we could know, that nothing excludes anything, are
neatly separated so that we always can pretend not to contradict ourselves. It would be more
revealing to understand them as a coincidence of all opposites. So being a man doesn't exclude to
have a feminine side and being a woman includes to have a male precinct in one's soul. If we want to
understand our own gender we have to experience the opposite gender in ourselves. We have to
experience the difference as well as the oneness of men and women.
Both men and women tend to judge and condemn each other according to the image of their own
prevailing physical and mental constitution or even worse following the usual biases. The constantly
reproduced clichés about typical male and female deficiencies provide assistance.
What we think of the other gender depends on our rejection or acceptance of our own masculinity
and femininity. Every outer man has an inner woman. And every outer woman has an inner man.
To reject and belittle women is the men's rejection of the female regions of his soul. The revenge of his
inner woman befalls him, when he has to loosen once in a while the grip on his mask of outstanding
virility. To give an example: the repressed woman can return in her worst form as a self-pitying whining
hypochondriac. Vice versa it happens the same. When women reject and vilify men they suppress
and abuse their own inner man. He doesn't stay away of course. As soon as charming behaviour,
helplessness and sexual appeal are not rewarded with gifts and knights services, the suppressed man
returns to visibility in the woman as some of the worst behaviour patterns a man can display.
Suddenly she acts as a hardened, vindictive, opinionated shrew prone to fits of temper.

How distorted the image of the opposite sex often is reveals itself in the strange theories about girls
and women that pubescent boys and often even adult men cherish, such as the theory that there is a
sexual mechanism that works if you find the right buttons on her neck, arm or breast and use them
correctly.
Corresponding female theories are less mechanical but more lyrical. It is the noble prince on a white
steed, who after a deep glance into the woman's soul, is inflamed with pure love and henceforth
saves the princess from all perils of life. There are also other theories, such as that all women are
actually whores and all men are under a deceptive surface rapists. 2 Or all women are holy mothers
who protect the immature boy in all men.
Obviously these are fantasised distortions telling much about the one, who fantasises and much less
about reality. Yet there is truth in them, just as every lie and every deception indicates that the liar
secretly knows the truth but tries to hide it. No matter how neurotically it expresses itself, the truth in it
is our yearning to be a real man and a real women to be who we are. We do not yet know what that
is. What we know is, we want to be saved from this voice in our neck undertitling most we do and say
by: “You are insufficient”.

If we want to experience the true being of our inner man and inner woman, all what we hitherto
denied and suppressed pretending, that it doesn't exist has to emerge from the subconscious place,
where we concealed it from ourselves and the eyes of others: the memory of overwhelming feelings,
abundant pride, shameful defeat and painful humiliation, the pain of loss, the pain to be ignored, the
disquieting insight, that we are not the golden boy or the golden girl we insisted to be, the panic not to
be loved and the anxiety and rage of the child, we still are. We have to dare to let the false glory be
destroyed the Ego has painted over our real life. We need to let go of the forged Ego and open up
without self-condemnation but with compassion to all that we really are, including our shadows. Only
then will appear to us the burning core, which has been always there, and which is not ours alone..

2 There is an infinity of variations concerning these phantasies. For example you may have a woman, very
independent, emancipated at the surface, dreaming of a rapist, who at the same time has to fulfil the role of a father,
giving shelter to her weakness. There are men seen in public as the ideal image of male strength and success,
responsible for thousands of others, who dream to give up all responsibility returning to a punishing mother. And so
on.
Masculinity and Femininity as Poles of Oneness
Why do most of us experience masculinity and femininity not as poles of oneness, but as opposites
fighting each other? After all, masculinity and femininity are more than clichéd roles, more than a
deviation of chromosomes and hormones, more than the differences of a procreative and a child-
bearing anatomy. Masculinity and femininity are the most ancient and powerful polarity that holds the
world together at its innermost. Femininity is something quite different, something much more funda-
mental and powerful than the display of breasts in ice cream cone corsages of fashion designers. It is
something other than make-up and skilfully seductive smile, but it is also something quite different
from the pomposity and business-like toughness of career women copied from men. And it is certain-
ly something different from what gender studies criticise, which indict rightfully the injustice of social
differences, but without ever distinguishing the deeply rooted polarities from the opposites construc-
ted and pasted on people in the power struggle of egos .

Gustav Klimt: The Kiss, gold leaf and oil paint, 1907-1908.

The polarity of such primal principles can neither be grasped nor understood in terms of discrimination
and equality. For this reason, the women's movement of the seventies was able to bring about some
urgently needed changes in minds and legislation, but too little in lives and hardly anything in the
souls. However, what is hidden behind the artificial role models that are still in place today is the
longing for the sources of real feminine and masculine power, which we never dared to give a voice
to. This is all the more urgent now.
For masculinity, too, has been cut off from its source. Dragged by testosterone and adrenaline
through the bars and careers, the majority of men protect themselves partly with beards, partly with
sharp shaves, with padded shoulders, armoured with technical world explanations, armed with
arrogance and violence, despite all this being nothing more than an abandoned child fleeing from its
disturbing helplessness and inferiority.
Developing one's true masculinity is more difficult than ever. At present, an ideal that seems to be
reduced to the age of 25 to 45 jumps out at us from all public images. Those who are no longer, or
not yet, at this age of peak working and consumption values have to make an effort to act as if they
already or still belong: Hence all the youthful old people and the precocious adolescents. In these
images, apart from a blinded remnant of activism, everything that masculinity can be and become
disappears.
While the feminine offers the place of return and retreat, masculinity is, what gives us a direction, an
example, a determined transgression on the one hand and paternal shelter against a surging outside
world on the other. These are the qualities of the archetypal father, the union of calm strength, quick
prudence, of the procreative actualisation in the outer world as the completion to the nourishing,
caring secureness femininity does enfold us.
But masculinity also has a threatening, consuming and self-consuming side. It has the ambition that
whips itself forward and uses up people, as they fall, a bottomless rationality and the frenetic
identification with all that man has made.
Real masculinity and real femininity become outwardly perceptible as the special way of being and
power of an individual. When they appear with extraordinary power, we call them charisma, without
distinguishing between the genders. In The Magic Flute, Mozart has Pamina and Papageno sing a
duet:

Pamina:
Love sweetens all our toils and plagues
to her all creatures give their sacrifice
Papageno:
She seasons our earthly days,
Prevails in all of nature's circles.
Both:
Her highest goal most clearly shows:
No nobler thing than wife and man.
Man and wife and wife and man
Reach up to godhead than.
(own translation)

Pamina:
“Die Lieb' versüsset jede Plage,
Ihr opfert jede Kreatur.
Papageno:
Sie würzet unsre Lebenstage,
Sie wirkt im Kreise der Natur.
Beide:
Ihr hoher Zweck zeigt deutlich an,
Nichts Edlers sei, als Weib und Mann.
Mann und Weib, und Weib und Mann,
Reichen an die Gottheit an.“

Woman and man together are an image of the Divine. But the Divine is One. It is the creative
indifference and polarity itself in which everything happens, changes and remains the same. Neither
side can live without the other. To live is to merge into one another, to unite as the many and in
becoming one to emerge the manifoldness out of oneself. A Platonic myth tells us that humans were
whole in the beginning. They were rounded and man and woman in one. They were so perfect and so
blissful that they challenged the envy of the gods. The gods took revenge and split them in half. Since
then, the two separate halves longed for each other and are permanently seeking each other.

The feminine Principle

The feminine principle is to go back into oneself, to remember and to receive. It embraces, holds and
nourishes. The feminine principle is pre-rational, which does not mean it is irrational. It is before the
separation of rational and irrational, it is a parable of undivided being. In it, being and consciousness
are still identical. This is also it's healing and unifying power, its ability to embrace everything, to
become permeable to everything, to salvage and always lead back to the roots. In Goethe's second
part of Faust, it is the mothers to whom Faust descends and from whom he ascends again to re-
ceive(!) the archetype of the heavenly Helena, the pure image of femininity with which the hieros
gamos, the mythical sacred mar-
riage as an union of the human
poles in the Divine can be ac-
complished. Faust II is a tissue of
all mythical and archetypal fi-
gures, including the Christian and
Jewish tradition, from which the
European soul has emerged over
three and a half millennia, figures
that in the course of the nine-
teenth and twentieth centuries
were almost completely devalued
by rationalism, positivism and
empiricism. In the "Mothers"
Goethe concentrates everything
that has ever accumulated in the
mother-imago in terms of fear
and inner peace, in terms of awe
and horror, in terms of security
and submission. The mothers are
Proserpina, goddess of the world
of the dead, Demeter, goddess
of life and fertility, and Rhea as an
aspect of the earth mother Gaia.
Her name means the "Flowing",
the eternal heracliteian change.
United in threes, they represent
the primordial feminine principle.
The experience of the female
archetype in active imagination
points to roots in infinite depth
and expanse and has the quality
of a soft, flowing, sheltering and
protective force, which can, how-
ever, also turn into something
devouring, dissolving and an-
Isis (right) and her sister Nephthys (left) with the ram-headed sun god Re, xiety provoking. It contains death
tomb of Nefertari (19th dynasty) and life within itself, without this
being a contradiction. The arche-
type represents the power of the chthonic, still untouched by grammatical dissection and rational
decomposition and ultimately untouchable, the power of Hades and Demeter, who together control
death and propagation, the falling back of all dead into the earth and the emergence of all living from
the earth. The feminine is the flowing before all segmentation and before all definitions. The archetypal
feminine passes into all being without any drawn limit. That is why the feminine has closer access to
the unconscious and to intuition. It has in it the source of an all-unifying, all-enveloping and all-
surrounding power.
This corresponds to a biological fact that is never really appreciated as a difference between men and
women. Women have a share in an almost infinitely deep past, because they emerge in direct line
physically from each other.
We all out-form from our mothers. They protect, they nurture, and can grant us, whether female or
male, for a time an unforgettable weightlessness and safety of being. The difference between men
and women, however, is that every woman was contained in a woman who gave birth to her, who in
turn was contained in a woman who in turn gave birth to the previous generation, ad infinitum back to
the emergence of bisexual reproduction. The maternal line has an unbroken dizzying continuity back-
wards. Femininity roots downward into all being. Femininity is infinite descent.
However, if women do not integrate their masculine part, then a caricature of womanhood easily
emerges as a moody diva, domineering mother or weak-minded blonde.

The Matronae (Roman mother deities), Bonn. second half of second century
The inner Polarity
Original masculinity and femininity is not an external opposition of role distribution. The visible outer
polarity of the genders corresponds to an inner polarity of the soul. Without an inner anti-pole, the
feminine would remain passive in narrow boundaries and it never could transgress itself. It would not
be viable. The purely masculine, would be equally incapable of life in its detachment from all roots and
all that sustains it. Thus every woman and every man not only participate in the outer polarity of man
and woman, but bear also the same polarity within themselves. C.G. Jung calls these poles anima
and animus. Each of us, each man and woman, has a male and a female part of the soul that mirrors
the outer polarity a second time in ourselves. Both can wage war within us, which is not uncommon.
Both can also unite as a bridge to the self and to the supra-personal unconscious. It is the masculine
that sets boundaries and gives form to the feminine. It is the feminine in us, whether in man or
woman, that limits and redeems the masculine and preserves the roots we need.

"All the transitory is just a parable;

The insufficient, here it becomes an event.
The indescribable, here it is done;
The eternal feminine draws to ascent".

“Alles Vergängliche ist nur ein Gleichnis;

Das Unzulängliche hier wird es Ereignis
Das Unbeschreibliche hier ist es getan;
Das Ewig Weibliche zieht uns hinan.”

These are the final words of Goethe's play Faust II. It is just this part of the other gender in us that can
lead us to truth and inner peace and even to the Divine, letting transcend us our constricting boun-
daries. However, if we reject it as something, which is not ours, something, what has to be
suppressed and has to be hidden out of sight, it can plunge us into the same catastrophes again and
again.
Infatuation, for example, is not love. It is unredeemed desire and thus something, that C.G.Jung called
the man's anima projection and the animus projection of women vice versa. It is a projection of one’s
own inner woman or man onto an outer person. All day language addresses the unreality of the
projection straightforwardly. He creates ''his dream woman’’ it says or she creates her “dream prince”.
What comes to light in the case of men is a manifestation of the archetypal feminine that they feel
darkly within themselves, mixed with those repressed traces of memory, from which their own
unconscious history with the mother is constructed. A woman projects in the same way, with the
same effects her animus, which is the archetypal as well as the personal part of her father-imago.

Now different things can happen. Either the lovers insist on their transference and after a time of in-
toxication by the hormonally supported conceit they fall from one disappointment to the next. They
have to recognise that they haven't finally found their alter ego(!) as they believed in the first flush.
They begin to chalk up every mental discomfort to the other ever more vindictively as malice or
inadequacy. The infatuation wears off. They separate after a longer or shorter period of time and start
the same procedure with another man or woman again hunting the love, they could have discovered
as their property since ever.
Or they succeed making a big step in knowing themselves. They gain insight into their story of grow-
ing up and how they are still following automatisms learnt very early. They will understand as well, that
a story is a story. They made it up themselves in recollecting a past which nobody can return to. In
fact it exists only in our memory. This story told them how to be man or woman, how to be victor or
looser, how to be seductress or the wallflower. There might be some gemstones in these collections
of experiences having taken place long ago. But the gaps and the inconsistencies begin to appear as
well, in ever sharper outlines. They become aware, that they seemingly have tried to persuade them-
selves over years and decades that they really were that artificial Ego construction, they believed to
be. Telling this kind of stories to oneself or someone else is an act of recollecting. It is an act always
being now and belonging to the present. So every now can be the moment they might change it or
even leave it completely.
It requests courage to draw aside the covers to let emerge to daylight which movements in our soul
have their roots in properties or attitudes normally attributed to the other sex. The myths of the male
incessantly being strong and the woman as a motherly goddess of love get busted. In the end it
means to become aware of the man in the woman or the woman in the man and welcome them as
the completion of one’s own human being.
We will unite then all our sides in a vaster self. There will be no need anymore to search in others for
oneself, a father or a mother being better, more loving and more sheltering than we really had. We will
be free. We are no longer dragged around by our fears, introjects and neuroses. They won't be gone
of course. But we will have a mental space we can every time return to, from where we will decide
what is the truth we have to obey. If someone has found this space of truth and love in himself, then
she or he can truly find the other one, who is the completing and perfecting half.

The male principle

Shiva statue in front of the administration building of the CERN accelerator near Geneva

True masculinity does not exist without the wisdom of the father, as already outlined, uniting with the
enthusiasm of the impetuous boy and the visions of a creator who builds a world out of himself.
Masculinity means going out of oneself, going beyond the horizon, getting through and invading.
Masculinity gives boundaries and form and creates new shapes. Masculinity sets direction and orien-
tation. In this respect, our masculine side is transcendence as the other pole of descendence. But
transcendence inseparably involves the constant return to the roots, the return to one's own female
part. Without this return, masculinity cancels itself out. There is no direction without origin.
Masculinity is assertiveness, they say. Yes, it is! But what is assertiveness? Does it mean to armour
oneself and push aside anyone who stands in the way? Whoever takes the lead in that way has not
asserted himself. He only has left behind him a swarm of saboteurs, who are seeking revenge. Real
masculinity is not rigid and does not armour itself, it knows when it is true to be acquiescent and
compliant, it knows when to stop himself and when to draw the line. It also doesn't miss the moment,
when it can gather all it's strength and move forward. It knows in the end, when only the signs of
wrath open the way or a heart. The enthusiastic firmness for the work communicates itself and cre-
ates comrades-in-arms for the leader instead of saboteurs. Masculinity wants to ascend, she wants to
vault the earth with a heaven, with the vision of an advancing sense.

If men reject the female side of their soul, they often feel unadmittedly as a mere branch of the matrili-
near continuity ending in death. This is a feeling of inferiority which must be suppressed more than
anything else that is supposed to remain in the dark. A man is an ending turnoff, a woman is not. The
gnawing lack of self-worth, one could call it “birth envy” in parallel to Freud, originates an ever-ready
resentment against everything what is female including one's own femininity. The danger of mascu-
linity lies in the separation of the idea of ascent from the equally necessary descent, in order not to
have to experience this fear of inferiority. Those who separate themselves from their feminine side, and
women do this too, freeze into an uninvolved hardness that harms other people and the world.
Masculinity remains erratic and rootless if it does not allow its female part to become one with itself.
To insist unilaterally and neurotically on the feminine or masculine masquerade, means failing to recog-
nise that ascent to the "fathers" and descent to the "mothers" are the same thing. Both paths meet at
their end in the One, in the Divine, in the Tao, in Being. It is a necessary cycle in which we unite with
ourselves again and again to a self superior to all separations.

The unity of womanhood and manhood

If we follow the descending to the depths and the transcendent ascent to the heights of these
seemingly opposing principles to the end, it turns out that they meet again in the creative indifference

Max Bill, infinite loop, 1953-1956

of the Divine Being. Descent and ascent are one. When they meet there in our complete awareness,
from this awareness we experience our male and female polarity in all their dimensions. We experi-
ence them as expressions of different phases of life. We experience them as our outer appearance in
contrast to the appearance of the opposite sex. We experience it as the expression of all our inner
dispositions. A woman experiences the feminine in herself and the masculine as well and how both
relate to each other, she experiences her masculinity and femininity in the man who belongs to her.
She experiences this at the same time in relation to her own feminine and masculine pole.
She experiences the relationship that his inner man and inner wife have to each other. In short she
experiences herself in relation to the inner man in herself and to her man facing her in relation to
herself. She can see the divine in the masculine. She can see the divine in her own femininity. Quite
the same thing is happening in the man's soul. It is a never ending process of infinite forming oneself
into each other. It is at this point that the Bible's "they recognised one another" takes on its real
meaning.
In love, in complete openness to one another, sexuality is only a possible, but not always necessary,
ingredient. In the true reciprocal receiving and permeating of the other, be it spiritual, be it physical or
both, two people no longer merely look at each other and "recognise" each other, but Being looks at
itself and recognises itself. And the people look at Being and recognise themselves in each other in
Being and in the world. This is the transformation that is at stake when men and women meet. In it,
everything is possible. What before was body-mechanical fight against the fear of loneliness, becomes
love, which in fact only death can separate, and probably not even that. All our expressions of life are
interwoven with the fact that we are sexual beings. Therefore, this subject is inherently related to
everything we do, talk, think and feel. That's why it affects every area of our lives, that's why it is here
that our damage is most clearly expressed.
We must break through modern taboos and learn to listen to our inner ruth, which we have always
known, even when we deny it. When we will dare this, what we were, are and will become, will
emerge out o this space of truth. We will come to light. Then we are released to our love.

Auguste Rodin, der Kuss 1887, lebensgroß