 I'd like to talk more about your idea of liberation of the heart, differentiating it from sexual liberation. Well, feeling is my inferior function, so I have a certain trouble to articulate that. But the feeling function is something which is completely neglected nowadays. Now, generally we identify feeling with affect and emotion, but that is only inferior feelings. For instance, in the happenings of young people, musical happenings, they liberate their feelings. But it mostly comes out in strong emotions, and it comes out as a feeling of loving everybody, destroying everything in a kind of all-over-the-place way, not individually pointed, while differentiated feeling is to love that unique person for its uniqueness, which presupposes that you are capable of seeing the uniqueness of the other, of getting rid of all schematic psychological judgments, of being able to... It is ultimately something irrational and has to do with one's own development. The more one becomes a unique individual oneself, the more one individuates in the Jungian sense of the word. The more one becomes only able to also see the other person as a unique person, and not have some cliche judgment about them. If you listen to how people gossip about each other, you can notice that 80% of what they say about the other person is a cliche slogan and does not hit the uniqueness of that person. It doesn't define the uniqueness. So liberation of the heart would mean to become slowly capable of feeling and sensing the uniqueness of the other's personality, and to love that uniqueness. And that doesn't mean this Christian, all-pardoning, sweetie pie, strawberry sauce, love of just all-loving and pardoning everything. It means, on the contrary, a very great precision of feeling, namely to... I notice that people with differentiated feeling, if one talks to them in a not quite genuine tone, or makes even a not quite genuine gesture of the hand, they are already shocked. They feel the uniqueness and they want you to be yourself. I think that's the most important thing for a psychologist, for instance, to love the genuine person of the patient, and to be quite openly disliking all what is not genuine in the patient. Then it brings out the other. It brings out in the other what he or she really is, or is really meant to be by nature. And that is real love, to love a love which heals or makes the other person whole, which makes the other person more him or herself. And that has nothing to do with sentimentality or being just sweet or polite. Exactly the opposite. Exactly the opposite. It's very tiring. It's having constantly a quick precise reaction to how the other really is, is not or should be. You have sometimes in the anecdotes of Zen masters you find such things that an obvious comes with an ungenuine answer with a tricky intellectual question and the Zen master just hits him in the core of his real being.