We probably have a greater love for those we support than for those who support us. Our vanity carries more weight than our self-interest.
We have more faith in what we imitate than in what we originate. We cannot derive a sense of absolute certitude from anything which has its roots in us. The most poignant sense of insecurity comes from standing alone; we are not alone when we imitate.
Lack of self-awareness renders us transparent. A soul that knows itself is opaque; like Adam after he ate from the tree of knowledge it uses words as fig leaves to cover its nakedness and shame.
Those who fail in everyday affairs show a tendency to reach out for the impossible. It is a device to camouflage their shortcomings. For when we fail in attempting the possible, the blame is solely ours; but when we fail in attempting the impossible, we are justified in attributing it to the magnitude of the task. There is less risk in being discredited when trying the impossible than when trying the possible. It is thus that failure in everyday affairs often breeds an extravagant audacity. One.
It is a perplexing and unpleasant truth that when men already have “something worth fighting for,” they do not feel like fighting. People who live full, worthwhile lives are not usually ready to die for their own interests nor for their country nor for a holy cause.9 Craving, not having, is the mother of a reckless giving of oneself.
An active mass movement rejects the present and centers its interest on the future. It is from this attitude that it derives its strength, for it can proceed recklessly with the present – with the health, wealth and lives of its followers.
The contribution of the Western democracies to the awakening of the East has been indirect and certainly unintended. They have kindled an enthusiasm of resentment against the West; and it is this anti-Western fervor which is at present rousing the Orient from its stagnation of centuries.2.
One cannot escape the impression that the intellectual’s most fundamental incompatibility is with the masses. He has managed to thrive in social orders dominated by kings, nobles, priests, and merchants, but not in societies suffused with the tastes and values of the masses.
There is also this: when we renounce the self and become part of a compact whole, we not only renounce personal advantage but are also rid of personal responsibility. There is no telling to what extremes of cruelty and ruthlessness a man will go when he is freed from the fears, hesitations, doubts and vague stirrings of decency that go with individual judgment.
Our preoccupation with other people – whether we aid or hinder them, love or hate them – is at bottom a means of getting away from ourselves. It is strange to contemplate that competition with others – the breathless race to get ahead of others – is basically a running away from ourselves.
Freedom aggravates at least as much as it alleviates frustration.
It is the true believer’s ability to “shut his eyes and stop his ears” to facts that do not deserve to be either seen or heard which is the source of his unequaled fortitude and constancy. He cannot be frightened by danger nor disheartened by obstacles nor baffled by contradictions because he denies their existence.
There is thus an illiterate air about the most literate true believer. He seems to use words as if he were ignorant of their true meaning. Hence, too, his taste for quibbling, hair-splitting and scholastic tortuousness.
The conservatism of a religion – its orthodoxy – is the inert coagulum of a once highly reactive sap. A rising religious movement is all change and experiment – open to new views and techniques from all quarters.
It has been often said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts.
For though ours is a godless age, it is the very opposite of irreligious. The true believer is everywhere on the march, and both by converting and antagonizing he is shaping the world in his own image.
Any marked improvement in economic conditions would almost certainly activate the tradition of freedom which is a tradition of revolt. In Russia, as pointed out in Section 45, the individual who pitted himself against Stalin had nothing to identify himself with, and his capacity to resist coercion was nil. But in a traditionally free country the individual who pits himself against coercion does not feel an isolated human atom but one of a mighty race – his rebellious ancestors. 122.
We join a mass movement to escape individual responsibility, or, in the words of the ardent young Nazi, “to be free from freedom.
The main requirements seem to be: audacity and a joy in defiance; an iron will; a fanatical conviction that he is in possession of the one and only truth; faith in his destiny and luck; a capacity for passionate hatred; contempt for the present; a cunning estimate of human nature;.
I am still tired, and I begin to realize that the cure for tiredness is not rest.
All through the ages schoolmasters seem to have had the delusion that they could order society as readily as they could a classroom.