There are individuals … who propagate lessons inviting self-abasement, bitterness, self-waste, and cynicism; there are those who high pride, like tha… - R. W. K. Paterson

The works of Sartre and Heidegger abound in description of the multifarious ways in which men seek to lose themselves in the protective illusions of their society and their age. 'Man', says Heidegger, 'can lose himself to what he meets in the world and be taken over by it'. (Being and Time, 1.1.3.16) As men-in-community, cherishing common institutions, revering the time-honoured procedures of society, and reassured by the approved forms and rituals of our collective being, we manage to deceive ourselves into believing that this retreat into comforting anonymity is a positive assent to hallowed and objective realities. We refuse to accept the mysterious and dreadful fact of our own contingency, and instead pretend that our lives are governed by impersonal and autonomous power, human or divine, deriving their incontestable authority from history or from nature. According to Sartre, the whole human pretence that values exist ‘as transcendent givens independent of human subjectivity’ is what constitutes ‘the spirit of seriousness’, which ‘it must be the principal result of existential psychoanalysis to make us repudiate’. (Being and Nothingness, 1.2.3)

Artist, philosopher, lover, mystic—these words name levels of consciousness which are accessible to all of us. It is not a question of training, education, or degree of sophistication. It is rather a question of openness, of courage and endeavour, of willingness to dwell elsewhere than in the midst of demeaning preoccupations with material fortune, status, and power.

The patrician … has the courage to listen to and retain whatever may be glorious in the ambiguous revelations that are being offered to him; he is resolved to miss nothing, to plumb every depth and scale every height, in the pilgrimage of his consciousness.