An effective mass movement cultivates the idea of sin. It depicts the autonomous self not only as barren and helpless but also as vile. To confess and repent is to slough off one’s individual distinctness and separateness, and salvation is found by losing oneself in the holy oneness of the congregation.

Unless a man has talents to make something of himself, freedom is an irksome burden. Of what avail is freedom to choose if the self be ineffectual? We join a mass movement to escape individual responsibility, or, in the words of the ardent young Nazi, "to be free from freedom." It was not sheer hypocrisy when the rank-and-file Nazis declared themselves not guilty of all the enormities they had committed. They considered themselves cheated and maligned when made to shoulder responsibility for obeying orders. Had they not joined the Nazi movement in order to be free from responsibility?

When a mass movement begins to attract people who are interested in their individual careers, it is a sign that it has passed its vigorous stage; that it is no longer engaged in molding a new world but in possessing and preserving the present. It ceases then to be a movement and becomes an enterprise. According to Hitler, the more “posts and offices a movement has to hand out, the more inferior stuff it will attract, and in the end these political hangers-on overwhelm a successful party in such number that the honest fighter of former days no longer recognizes the old movement…. When this happens, the ‘mission’ of such a movement is done for.”1 The

A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation.

Complaints about the social irresponsibility of the intellectual typically concern the intellectual’s tendency to marginalize herself, to move out from one community by interior identification of herself with some other community—for example, another country or historical period. … It is not clear that those who thus marginalize themselves can be criticized for social irresponsibility. One cannot be irresponsible toward a community of which one does not think of oneself as a member. Otherwise runaway slaves and tunnelers under the Berlin Wall would be irresponsible.

Ultimately, our art is a reflection of the progress of our desires chained to our fears. The meaning of a social movement is that it rises directly out of a gut need to defeat the ascendancy of fear. That need becomes an idea which takes hold slowly, and slowly forces emotional—hence cultural and political—change.

The permanent misfits can find salvation only in a complete separation from the self; and they usually find it by losing themselves in the compact collectivity of a mass movement.