Man is free; yet we must not suppose that he is at liberty to do everything he pleases, for he becomes a slave the moment he allows his actions to be ruled by passion. The man who has sufficient power over himself to wait until his nature has recovered its even balance is the truly wise man, but such beings are seldom met with.

As long as man has not ascended to the rank of existence where he leaves behind him the domain of the universal and enters into his own personal domain—no longer dependent upon the principles operative in the realm of the universal—he is still subject to the rule of the species and the universal form. However, as soon as he liberates himself from the burden of the species, he becomes a free man. Complete freedom belongs only to the prophet, the man of God. The man who is a mere random example of the species, on the other hand, is wholly under the rule of the scientific lawfulness of existence. Between this species man and the man of God, between necessity and freedom, is the middle range in which most people find themselves.

No one is free who has not obtained the empire of himself. No man is free who cannot command himself.

This freedom from absolute, arbitrary power, is so necessary to, and closely joined with a man's preservation, that he cannot part with it, but by what forfeits his preservation and life together: for a man, not having the power of his own life, cannot, by compact, or his own consent, enslave himself to any one, nor put himself under the absolute, arbitrary power of another, to take away his life, when he pleases.

The natural liberty of man is to be free from any superior power on earth, and not to be under the will or legislative authority of man, but only to have the law of nature for his rule.

THE natural liberty of man is to be free from any superior power on earth, and not to be under the will or legislative authority of man, but to have only the law of nature for his rule.

Man is a free agent, not in many things but in all things, subject, of course, to the requirements of the Natural and the Moral Law. In fact, Man is so free that he can even defy and disobey his Creator. Man's freedom is however conditioned by rules of safety, morality etc., which counsel him that he may not do certain things. This is not however, a negation of Freedom.

equality which all men are in, in respect of jurisdiction or dominion one over another; which was the equality I there spoke of, as proper to the business in hand, being that equal right that every man hath to his natural freedom, without being subjected to the will or authority of any other man.

Man alone, during his brief existence on this earth, is free to examine, to know, to criticize, and to create. In this freedom lies his superiority over the forces that pervade his outward life. He is that unique organism in terms of matter and energy, space and time, which is urged to conscious purpose. Reason is his characteristic and indistinguishing principle. But man is only man -- and free -- when he considers himself as a total being in whom the unmediated whole of feeling and thought is not severed and who impugns any form of atomization as artificial, mischievous, and predatory.

Men being, as has been said, by nature, all free, equal and independent, no one can be put out of this estate, and subjected to the political power of another, without his own consent.

It is certain, That the Law of Nature has put no difference nor subordination among Men, except it be that of Children to Parents, or of Wives to their Husbands; so that with Relation to the Law of Nature, all Men are born free; and this Liberty must still be supposed entire, unless so far as it is limited by Contracts, Provisions, or Laws. For a Man can either bind himself to be a Servant, or sell himself to be a Slave, by which he becomes in the power of another, only so far as it was provided by the Contract: since all that Liberty which was not expresly given away, remains still entire: so that the Plea for Liberty always proves it self, unless it appears that: it is given up or limited by any special Agreement.

A lesson which history should have taught us thousands of years ago was finally driven home. No man can wield absolute power over other men and still retain his own mind. For no matter how good his intentions are when he takes up the power, his alternate reason is that freedom, the freedom of other people and ultimately his own, terrifies him. Only a man afraid of freedom would want this power, who could conceive of wielding it. And that fear of freedom will turn him into a slave of this power.

The absolute rights of man, considered as a free agent, endowed with discernment to know good from evil, and with power of choosing those measures which appear to him to be most desirable, are usually summed up in one general appellation, and denominated the natural liberty of mankind. This natural liberty consists properly in a power of acting as one thinks fit, without any restraint or control, unless by the law of nature: being a right inherent in us by birth, and one of the gifts of God to man at his creation, when he endowed him with the faculty of freewill. But every man, when he enters into society, gives up a part of his natural liberty, as the price of so valuable a purchase; and, in consideration of receiving the advantages of mutual commerce, obliges himself to conform to those laws, which the community has thought proper to establish.

Though the Earth, and all inferior Creatures be common to all Men, yet every Man has a Property in his own Person. Thus no Body has any Right to but himself.