This is the ghost of normal everyday assumptions which declares that the ultimate purpose of life, which is to keep alive, is impossible, but that this is the ultimate purpose of life anyway, so that great minds struggle to cure diseases so that people may live longer, but only madmen ask why.
But to tear down a factory or to revolt against a government or to avoid repair of a motorcycle because it is a system is to attack effects rather than causes; and as long as the attack is upon effects only, no change is possible. The true system, the real system, is our present construction of systematic thought itself, rationality itself, and if a factory is torn down but the rationality which produced it is left standing, then that rationality will simply produce another factory. If a revolution destroys a systematic government, but the systematic patterns of thought that produced that government are left intact, then those patterns will repeat themselves in the succeeding government.
“The state of mind which enables a man to do work of this kind is akin to that of the religious worshipper or lover. The daily effort comes from no deliberate intention or program, but straight from the heart.” (quoting Albert Einstein)
I want to talk about another kind of high country now in the world of thought, which in some ways, for me at least, seems to parallel or produce feelings similar to this, and call it the high country of the mind.
If all of human knowledge, everything that’s known, is believed to be an enormous hierarchic structure, then the high country of the mind is found at the uppermost reaches of this structure in the most general, the most abstract considerations of all.
All of the philosophers he was reading showed it. The whole university he was attending smelled of the same ugliness. It was everywhere, in the classroom, in the textbooks. It was in himself and he didn’t know how or why. It was reason itself that was ugly and there seemed no way to get free.
It’s a problem of our time. The range of human knowledge today is so great that we’re all specialists and the distances between specializations has become so great that anyone who seeks to wander freely among them almost has to forego closeness with the people around him.
You are never dedicated to something you have complete confidence in. No one is fanatically shouting that the sun is going to rise tomorrow. They know it’s going to rise tomorrow. When people are fanatically dedicated to political or religious faiths or any other kinds of dogmas or goals, it’s always because these dogmas or goals are in doubt.
We live in entirely different time structures.
“I’ve heard it said that the only real learning results from hang-ups, where instead of expanding the branches of what you already know, you have to stop and drift laterally for a while until you come across something that allows you to expand the roots of what you already know. Everyone’s familiar with that. I think the same thing occurs with whole civilizations when expansion’s needed at the roots.”
Mountains should be climbed with as little effort as possible and without desire. The reality of your own nature should determine the speed.
To the untrained eye ego-climbing and selfless climbing may appear identical.
A real understanding of Quality doesn’t just serve the System, or even beat it or even escape it. A real understanding of Quality captures the System, tames it, and puts it to work for one’s own personal use, while leaving one completely free to fulfill his inner destiny.
Once you begin to hear the sound of that Quality, see that Korean wall, that nonintellectual reality in its pure form, you want to forget all that word stuff, which you finally begin to see is always somewhere else.
“In our highly complex organic state we advanced organisms respond to our environment with an invention of many marvelous analogues. We invent earth and heavens, trees, stones and oceans, gods, music, arts, language, philosophy, engineering, civilization and science. We call these analogues reality. And they are reality. We mesmerize our children in the name of truth into knowing that they are reality. We throw anyone who does not accept these analogues into an insane asylum. But that which causes us to invent the analogues is Quality. Quality is the continuing stimulus which our environment puts upon us to create the world in which we live.”
Then, having identified the nature of geometric axioms, he [Poincaré] turned to the question, Is Euclidian geometry true or is Riemann geometry true?
He answered, The question has no meaning.
As well ask whether the metric system is true and the avoirdupois system is false; whether Cartesian coordinates are true and polar coordinates are false. One geometry cannot be more true than another; it can only be more convenient. Geometry is not true, it is advantageous.
The result is rather typical of modern technology, an overall dullness of appearance so depressing that it must be overlaid with a veneer of “style” to make it acceptable.
Just live with it for a while. Watch it the way you watch a line when fishing and before long, as sure as you live, you’ll get a little nibble, a little fact asking in a timid, humble way if you’re interested in it. That’s the way the world keeps on happening. Be interested in it.
My personal feeling is that this is how any further improvement of the world will be done: by individuals making Quality decisions and that’s all. God, I don’t want to have any more enthusiasm for big programs full of social planning for big masses of people that leave individual Quality out.
Phaedrus saw Aristotle as tremendously satisfied with this neat little stunt of naming and classifying everything. His world began and ended with this stunt. The reason why, if he were not more than two thousand years dead, he would have gladly rubbed him out is that he saw him as a prototype for the many millions of self-satisfied and truly ignorant teachers throughout history who have smugly and callously killed the creative spirit of their students with this dumb ritual of analysis, this blind, rote, eternal naming of things. Walk into any of a hundred thousand classrooms today and hear the teachers divide and subdivide and interrelate and establish “principles” and study “methods” and what you will hear is the ghost of Aristotle speaking down through the centuries–the desiccating lifeless voice of dualistic reason.
Aretê implies a respect for the wholeness or oneness of life, and a consequent dislike of specialization. It implies a contempt for efficiency–or rather a much higher idea of efficiency, an efficiency which exists not in one department of life but in life itself.