Colin Wilson Quotes

The romantics of the 19th century thought that the artist is at war with society, and must be destroyed by it eventually; this is the theme of all of Hoffmann's stories. I suggested -- in The Outsider and the subsequent five books of the 'cycle' -- that the fault lies partly with the artist, for preferring pessimism and self-pity to serious thought, and that the 'outsider' must eventually learn to accept his position as a spiritual leader of society. The church once provided the link between 'outsiders' and society, standing for the world of values, of 'meanings; beyond the present. The artists of the 19th century found themselves without this visible symbol of non-material values, and were, as Hoffmann says, frequently destroyed by society, or by their own destiny of standing outside it. I concluded that they must learn to stand alone, to be twice as strong, for half the problems of our civilization are due to 'the treason of the intellectual', their tendency to opt out and collapse in self-pity.

We are now living in an age of literary exhaustion; we get used to the bleak landscape. Cyril Connolly said that the writer's business is to produce masterpieces; but what masterpieces have been produced in the past fifty years?

What so impressed me on that first reading was the self-containedness of Tolkien's world. I suppose there are a few novelists who have created worlds that are uniquely their own -- Faulkner, for example, or Dickens. But since their world is fairly close to the actual world, it cannot really be called a unique creation. The only parallel that occurs to me is the Wagner Ring cycle, that one can only enter as if taking a holiday on a strange planet.

The original Golden Dawn was not always as serious as it should have been. Mathers was a clown, and Yeats was just a romantic trying to deceive himself. Most of them were interested in personal power, and it ended up by destroying them. The aim of our group is the scientific exploration of the hidden powers of the human mind.

Maslow's psychology, firmly based upon Freud and Watson, simply points out that the optimistic side of the picture has been overlooked; the deterministic laws of our 'lower nature' hold sway in their won field; but there are other laws. Man's freedom is a reality -- a reality that makes a difference to his physical, as well as his mental health. When Frankl's prisoners ceased to believe in the possibility of freedom, they grew sick and died. On the other hand, when they saw that Dachau had no chimney, standing out all night in the rain seemed no great hardship; they laughed and joked. The conclusion needs to be stated in letters ten feet high. In order to realise his possibilities, man must believe in an open future; he must have a vision of something worth doing. And this will not be possible until all the determinism and pessimism that we have inherited from the 19th century -- and which has infected every department of our culture, from poetry to atomic physics -- has been dismissed as fallacious and illogical. Twentieth century science, philosophy, politics, literature -- even music -- has been constructed upon a weltanschauung that leaves half of human nature out of account.

These experiences are not 'religious' in the ordinary sense. They are natural, and can be studied naturally. They are not 'ineffable' in the sense the sense of incommunicable by language. Maslow also came to believe that they are far commoner than one might expect, that many people tend to suppress them, to ignore them, and certain people seem actually afraid of them, as if they were somehow feminine, illogical, dangerous. 'One sees such attitudes more often in engineers, in mathematicians, in analytic philosophers, in book keepers and accountants, and generally in obsessional people'. The peak experience tends to be a kind of bubbling-over of delight, a moment of pure happiness. 'For instance, a young mother scurrying around her kitchen and getting breakfast for her husband and young children. The sun was streaming in, the children clean and nicely dressed, were chattering as they ate. The husband was casually playing with the children: but as she looked at them she was suddenly so overwhelmed with their beauty and her great love for them, and her feeling of good fortune, that she went into a peak experience . . .

Maslow explained that, some time in the late thirties, he had been struck by the thought that modern psychology is based on the study of sick people. But since there are more healthy people around than sick people, how can this psychology give a fair idea of the workings of the human mind? It struck him that it might be worthwhile to devote some time to the study of healthy people.

The real importance of Swedenborg lies in the doctrines he taught, which are the reverse of the gloom and hell-fire of other breakaway sects. He rejects the notion that Jesus died on the cross to atone for the sin of Adam, declaring that God is neither vindictive nor petty-minded, and that since he is God, he doesn't need atonement. It is remarkable that this common-sense view had never struck earlier theologians. God is Divine Goodness, and Jesus is Divine Wisdom, and Goodness has to be approached through Wisdom. Whatever one thinks about the extraordinary claims of its founder, it must be acknowledged that there is something very beautiful and healthy about the Swedenborgian religion. Its founder may have not been a great occultist, but he was a great man.

Christianity was an epidemic rather than a religion. It appealed to fear, hysteria and ignorance. It spread across the Western world, not because it was true, but because humans are gullible and superstitious.

Faculty X is simply that latent power in human beings possess to reach beyond the present. After all, we know perfectly well that the past is as real as the present, and that New York and Singapore and Lhasa and Stepney Green are all as real as the place I happen to be in at the moment. Yet my senses do not agree. They assure me that this place, here and now, is far more real than any other place or any other time. Only in certain moments of great inner intensity do I know this to be a lie. Faculty X is a sense of reality, the reality of other places and other times, and it is the possession of it — fragmentary and uncertain though it is — that distinguishes man from all other animals.

Religion, mysticism and magic all spring from the same basic 'feeling' about the universe: a sudden feeling of meaning, which human beings sometimes 'pick up' accidentally, as your radio might pick up some unknown station. Poets feel that we are cut off from meaning by a thick, lead wall, and that sometimes for no reason we can understand the wall seems to vanish and we are suddenly overwhelmed with a sense of the infinite interestingness of things.

Pessimism is a leaden weight around the feet. Defeat is always self-chosen.

And in a flash I understood the meaning of sex. It is a craving for the mingling of consciousness, whose symbol is the mingling of bodies. Every time a man and a woman slake their thirst in the strange waters of the other's identity, they glimpse the immensity of their freedom.

Yet it must be acknowledged that there is a fundamental difference between the sexual impulse in men and women. Her need is for a lover, a protector, a father for her children. His desire is for mastery, conquest, to be allowed to use her body for his own satisfaction. He feels like a bee, burying itself in a flower, apparently doing nothing for the flower but taking its sweetness. If he loves her, then his desire is mixed with a kind of pity.

Sartre observed that he had never felt so free as during the German occupation when (as a member of the French resistance) he was in constant danger of being arrested and shot. Could there be a more conclusive proof that human beings are freer than they realize, and that their freedom is eroded by habit and laziness?