Colin Wilson Quotes

I must confess that my estimate of Lovecraft would not have pleased his most ardent admirers. The view I expressed in that book was that, while Lovecraft was distinctly a creative genius in his own way, his pessimism should not be taken too seriously; that it was the pessimism of a sick recluse, and had about it an element of rassentiment, a kind of desire to take revenge on the world that rejected him. In short, Lovecraft was a 19th century romantic, born in the wrong time. Most men of genius dislike their own age, but the really great ones impose their own vision on the age. The weak ones turn away into a world of gloomy fantasy.

It is the fallacy of all intellectuals to believe that intellect can grasp life. It cannot, because it works in terms of symbols and language. There is another factor involved: consciousness. If the flame of consciousness is low, a symbol has no power to evoke reality, and intellect is helpless.

Now the basic impulse behind existentialism is optimistic, very much like the impulse behind all science. Existentialism is romanticism, and romanticism is the feeling that man is not the mere he has always taken himself for. Romanticism began as a tremendous surge of optimism about the stature of man. Its aim — like that of science — was to raise man above the muddled feelings and impulses of his everyday humanity, and to make him a god-like observer of human existence.

Phenomenology is not a philosophy; it is a philosophical method, a tool. It is like an adjustable spanner that can be used for dismantling a refrigerator or a car, or used for hammering in nails, or even for knocking somebody out.

The effects of mescalin or LSD can be, in some respects, far more satisfying than those of alcohol. To begin with, they last longer; they also leave behind no hangover, and leave the mental faculties clear and unimpaired. They stimulate the faculties and produce the ideal ground for a peak experience.

In a book called Symbolism, Its Meaning and Effect, Whitehead points out that perception is usually a matter of symbols, just like language; I say I see a book when I actually see a red oblong. The Transactionists (who have been influenced by Whitehead rather than Husserl) take this one stage further, and point out that when I 'perceive' something, I am actually making a bet with myself that what I perceive is what I think it is. In order to act and live at all, I have to make these bets; I cannot afford to make absolutely certain that things are what I think they are. But this means that we should not take our perceptions at face value, any more than Nietzsche was willing to take philosophy at its face value; we must allow for prejudice and distortion.

A child might be overawed by a great city, but a civil engineer knows that he might demolish it and rebuild it himself. Husserl's philosophy has the same aim: to show us that, although we may have been thrust into this world without a 'by your leave,' we are mistaken to assume that it exists independently of us. It is true that reality exists apart from us; but what we mistake for the world is actually a world constituted by us, selected from an infinitely complex reality.

Husserl has shown that man's prejudices go a great deal deeper than his intellect or his emotions. Consciousness itself is 'prejudiced' — that is to say, intentional.

Some years ago, an American psychologist, Abraham Maslow, felt the same kind of instinctive revolt against the 'atmosphere' of Freudian psychology, with its emphasis on sickness and neurosis, and decided that he might obtain some equally interesting results if he studied extremely healthy people. He therefore looked around for the most cheerful and well-adjusted people he could find, and asked for their co-operation in his studies. He soon discovered and interesting fact: that most extremely healthy people frequently experience of intense affirmation and certainty; Maslow called these 'peak experiences.' No one had made this discovery before because it had never struck anyone that a science calling itself 'psychology' and professing to be a science of the human mind (not merely the sick mind), ought to form its estimate of human beings by taking into account healthy minds as well as sick ones. A sick man talks obsessively about his illness; a healthy man never talks about his health; for as Pirandello points out, we take happiness for granted, and only begin to question life when we are unhappy. Hence no psychologist ever made this simple and obvious discovery about peak experiences.

You've got the temperament of a scholar, and you live on your own and write books. You don't have anything to do with civilization. You've been in London a few days and you can't wait to get back home. But how about the people who can't write books -- people there's no outlet for in this civilization? What about your new men who don't know what to do?

The point I wish to make is that I became aware that we discipline our minds to see only certain aspects of the world; life is complicated, and we need all our wits about us to deal with its complexities. There would be no great point in having second sight or thaumaturgic powers for most of us. But it is worth observing that they can generally be developed where needed.

The history of the Romanovs is an Elizabethan tragedy that lasts for three centuries. Its keynote is cruelty, a barbaric, pointless kind of cruelty that has always been common in the East, but that came to Europe only recently, in the time of Hitler.

History has a way of reducing individuals to flat, two-dimensional portraits. It is the enemy of subjectivity, which is why Stephen Dedalus called it "a nightmare from which I am trying to awake". If we think of Kierkegaard, of Nietzsche, of Hölderlin, we see them standing alone, outside of history. They are spotlighted by their intensity, and the background is all darkness. They intersect history, but are not a part of it. There is something anti-history about such men; they are not subject to time, accident and death, but their intensity is a protest against it. I have elsewhere called such men "Outsiders" because they attempt to stand outside history. which defines humanity on terms of limitation, not of possibility.

Sadism is plainly connected with the need for self-assertion. At the same time it cannot be separated from the idea of defeat. A sadist is a man, who, in some sense, has his back to the wall. Nothing is further from sadism, for example, than the cheerful, optimistic mentality of a Shaw or Wells.

It may seem to be a long way from Blake's innocent talk of love and copulation to De Sade's need to inflict pain. And yet both are the outcome of a sexual mysticism that strives to transcend the everyday world. Simone de Beauvoir said penetratingly of De Sade's work that 'he is trying to communicate an experience whose distinguishing characteristic is, nevertheless its will to remain incommunicable'. De Sade's perversion may have sprung from his dislike of his mother or of other women, but its basis is a kind of distorted religious emotion.