The decision to use torture as a terror of retribution gives an inner satisfaction to the person who practises it, even if this is difficult for him to accept openly. Having been injured and humiliated by aggression, he can now humiliate in his turn those whom he considers to be his aggressors, and rediscover his self-esteem. As an ex-soldier of the Algerian War explains, forty years after the events: ‘You could feel a certain form of jubilation while being present at such extreme scenes . . . Doing to a body whatever you feel like doing to it.’ Reducing the other to a state of complete impotence gives you a feeling of supreme power. This feeling is one which torture gives you more than murder does, since the latter does not last: once dead, the other becomes an inert object and no longer produces that jubilation which stems from fully triumphing over the will of another, without his ceasing to exist.

There is an old Greek saying that men are tormented not by things themselves but by what they think about them. If that assertion could be proved to be always true everywhere it would be an important point gained of the comforting of our wretched human condition. For if ills can only enter us through our judgemente it would seem to be in our power either to despise them or to deflect them towards the good: if the things actually do trow themselves on our mercy why do we not act as their masters and accomodate them to our advantage? If what we call evil or torment are only evil or torment insofar as our mental apprehension endows them with those qualities when it lies within our power to change those qualities. And if we did have such a choice and were free from constraint we would be curiously mad to pull in the direction which hurst us most, endowing sickness, poverty or insolence with a bad and bitter taste when we could give them a pleasent one, Fortune simply furnishing us with the matter and leaving it to us to supply the form. Let us see whether a case can be made for what we call evil not being an evil in itself or (since it amounts to the same) whether at least it is up to us to endow it with a different savour and aspect.

For it must be noted, that men must either be caressed or else annihilated; they will revenge themselves for small injuries, but cannot do so for great ones; the injury therefore that we do to a man must be such that we need not fear his vengeance.

"It'll be your own torture," he said, serious. "I hope to God it'll torture you to madness."

Men ought either to be well treated or crushed, because they can avenge themselves of lighter injuries, of more serious ones they cannot; therefore the injury that is to be done to a man ought to be of such a kind that one does not stand in fear of revenge.

Upon this, one has to remark that men ought either to be well treated or crushed because they can avenge themselves of lighter injuries; of more serious ones they cannot, therefore the injury that is to be done to a man ought to be of such a kind that one does not stand in fear of revenge.

You know, if we understand one question rightly, all questions are answered. But we don't know how to ask the right question. To ask the right question demands a great deal of intelligence and sensitivity. Here is a question, a fundamental question: is life a torture? It is, as it is; and man has lived in this torture centuries upon centuries, from ancient history to the present day, in agony, in despair, in sorrow; and he doesn't find a way out of it. Therefore he invents gods, churches, all the rituals, and all that nonsense, or he escapes in different ways. What we are trying to do, during all these discussions and talks here, is to see if we cannot radically bring about a transformation of the mind, not accept things as they are, nor revolt against them. Revolt doesn't answer a thing. You must understand it, go into it, examine it, give your heart and your mind, with everything that you have, to find out a way of living differently. That depends on you, and not on someone else, because in this there is no teacher, no pupil; there is no leader; there is no guru; there is no Master, no Saviour. You yourself are the teacher and the pupil; you are the Master; you are the guru; you are the leader; you are everything. And to understand is to transform what is.

I think that will be enough, won't it?

We need to rehabilitate the humanity within the torturer. If we make him into a special monster, we are unable to recognize ourselves as a human being. The horror of his action seems to escape us.

Sometime I think I'd like to torture him to death. Other times, I think I'd forgive him. Because that would be worse.

If you prick us, do we not bleed? if you tickle us, do we not laugh? if you poison us, do we not die? and if you wrong us, shall we not revenge?

I suspect you are intent upon some sort of revenge, in response to this dreadful tragedy?'
'And?' I said.
'Let me counsel you. In moments such as this, we are inclined to allow the animal aspect of our natures to take control. It is a mistake. ... Because revenge can destroy a man as surely as the plague. It seems like a god, so pure and true, and full of its sense of justice and entitlement. But it is truly a monster. It feeds perpetually upon its own pain, and upon any pain it can find. And it can never be satisfied until everything has been destroyed utterly.

[H]is master was angry, and delivered him to the torturers until he should pay all that was due to him. "So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

Men are either to be kindly treated, or utterly crushed, since they can revenge lighter injuries, but not graver. Wherefore the injury we do to a man should be of a sort to leave no fear of reprisals.

Maybe anything's right, he mumbled. Yes, if the world as men had made it was right, then anything else was right, any act a man took to satisfy himself, murder, theft, torture.He straightened with a start. What was happening to him? ... He was going to do something, but what? Yes, he was afraid of himself, afraid of doing some nameless thing.