by Robinson Jeffers
Then what is the answer?—Not to be deluded by dreams.
To know the great civilizations have broken down into violence,
and their tyrants come, many times before.
When open violence appears, to avoid it with honor or choose
the least ugly faction; these evils are essential.
To keep one’s own integrity, be merciful and uncorrupted
and not wish for evil; and not be duped
By dreams of universal justice or happiness. These dreams will
not be fulfilled.
To know this, and know that however ugly the parts appear
the whole remains beautiful. A severed hand
Is an ugly thing, and man dissevered from the earth and stars
and his history…for contemplation or in fact…
Often appears atrociously ugly. Integrity is wholeness,
the greatest beauty is
Organic wholeness, the wholeness of life and things, the divine beauty
of the universe. Love that, not man
Apart from that, or else you will share man’s pitiful confusions,
or drown in despair when his days darken.
—The Collected Poetry of Robinson Jeffers, edited by Tim Hunt. (Stanford University Press, 1936).
Take stock of those around you and you will see them wandering about lost through life, like sleep-walkers in the midst of their good or evil fortune, without the slightest suspicion of what is happening to them. You will hear them talk in precise terms about themselves and their surroundings, which would seem to point to them having ideas on the matter. But start to analyze those ideas and you will find that they hardly reflect in any way the reality to which they appear to refer, and if you go deeper you will discover that there is not even an attempt to adjust the ideas to this reality. Quite the contrary: through these notions the individual is trying to cut off any personal vision of reality, of his own very life. For life is at the start a chaos in which one is lost. The individual suspects this, but he is frightened at finding himself face to face with this terrible reality, and tries to cover it over with a curtain of fantasy, where everything is clear. It does not worry him that his “ideas” are not true, he uses them as trenches for the defense of his existence, as scarecrows to frighten away reality.
The man with the clear head is the man who frees himself from those fantastic “ideas” and looks life in the face, realizes that everything in it is problematic, and feels himself lost. As this is the simple truth- that to live is to feel oneself lost- he who accepts it has already begun to find himself, to be on firm ground. Instinctively, as do the shipwrecked, he will look round for something to which to cling, and that tragic, ruthless glance, absolutely sincere, because it is a question of his salvation, will cause him to bring order into the chaos of his life. These are the only genuine ideas; the ideas of the shipwrecked. All the rest is rhetoric, posturing, farce. He who does not really feel himself lost, is lost without remission; that is to say, he never finds himself, never comes up against his own reality. Jose Ortega y Gasset, Revolt of the Masses (New York: W. W. Norton & Company, Inc., 1932) pp. 113-114. The Spanish original, Le Rebelión de las Masas, was published in 1930.
In this dawning atomic age a far greater danger threatens — precisely when the danger of a third world war has been removed. A strange assertion! Strange indeed, but only as long as we do not meditate.
In what sense is the statement just made valid? This assertion is valid in the sense that the approaching tide of technological revolution in the atomic age could so captivate, bewitch, dazzle, and beguile man that calculative thinking may someday come to be accepted and practiced as the only way of thinking.
What great danger then might move upon us? Then there might go hand in hand with the greatest ingenuity in calculative planning and inventing indifference toward meditative thinking, total thoughtlessness. And then? Then man would have denied and thrown away his own special nature — that he is a meditative being. Therefore, the issue is the saving of man’s essential nature. Therefore, the issue is keeping meditative thinking alive. Martin Heidegger, Discourse on Thinking, 56 (1959).