For there is a growing apprehension that existence is a rat-race in a trap: living organisms, including people, are merely tubes which put things in … - Alan Watts

Naturally, it isn't the mere fact of being named that brings about the hoax of being a "real person"; it is all that goes with it. The child is tricked into the ego-feeling by the attitudes, words, and actions of the society which surrounds him—his parents, relatives, teachers, and, above all, his similarly hoodwinked peers. Other people teach us who we are. Their attitudes to us are the mirror in which we learn to see ourselves, but the mirror is distorted. We are, perhaps, rather dimly aware of the immense power of our social environment. We seldom realize, for example, that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society. We copy emotional reactions from our parents, learning from them that excrement is supposed to have a disgusting smell and that vomiting is supposed to be an unpleasant sensation. The dread of death is also learned from their anxieties about sickness and from their attitudes to funerals and corpses. Our social environment has this power just because we do not exist apart from a society. Society is our extended mind and body.

I want to contrast this ceramic image of the world with the distinctly different dramatic image that is the presiding image of the Hindus. Their idea is that God did not make the world, but acted it. That is to say, every person and every thing is a role or part that the Godhead is playing.

There can be no creative morality unless man has the possibility of freedom. This is where the moralists make their mistake. If they want man to change his way of life, they must assume that he is free, for if he is not, all the raging and protesting in the world will make no difference. On the other hand, a man who is acting from the fear of a moralist’s threats or from the lure of his promises is not making a free act! If man is not free, threats and promises may modify his conduct, but they will not change it in any essential respect. If he is free, threats and promises will not make him use his freedom.