Colin Wilson Quotes
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The Outsider cannot accept life as it is, who cannot consider his own existence or anyone else's necessary. He sees 'too deep and too much'. It is still a question of self-expression.
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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.
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We are now living in an age of literary exhaustion; we get used to the bleak landscape. Cyril Connolly said that the writer's business is to produce masterpieces; but what masterpieces have been produced in the past fifty years?
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Nietzsche's great concept of Yea-saying gave him a notion of purpose that is seen as positive. Nietzsche, in short, was a religious mystic.
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What is necessary at this stage in our evolution is not a 'return' to the psychic powers of our ancestors, but an expansion of our own potential powers, based upon the certain knowledge that such powers exist.
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The characteristic of the really great writer is the ability of his mind to to suddenly leap beyond his ordinary human values, into sudden perception of universal values.
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It was Rousseau who was largely responsible for the problem by giving currency to the idea that freedom can exist without responsibility and discipline.
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The outsider, Haller says, is a self-divided man; being self-divided, his chief desire is to be unified. He is selfish as a man with a lifelong raging toothache.
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Jung believed that alchemy is about the transmutation of of the mind and the discovery of the self. Inevitably, he saw the male and female elements of the prima materia - the king and queen of alchemy - as the animus and anima; this seemed to indicate the (sic) alchemy is about psychological processes.
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He alone is aware of the truth, and if all men were aware of it, there would be an end of life. In the country of the blind, the one-eyed man is king. But his kingship is kingship over nothing. It brings no powers and privileges, only loss of faith and exhaustion of the power to act. Its world is a world without values.
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The mystical impulse in men is somehow a desire to possess the universe. In women, it's a desire to be possessed.
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Sartre observed that he had never felt so free as during the German occupation when (as a member of the French resistance) he was in constant danger of being arrested and shot. Could there be a more conclusive proof that human beings are freer than they realize, and that their freedom is eroded by habit and laziness?
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Steiner goes further than this - and this is his own central contribution to modern thought. He states that once we have made a habit of remembering Mozart and the stars, we shall find ourselves developing powers of 'spiritual vision.' We shall never again feel ourselves to be helpless victims of the external world.
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Behind man lies the abyss, nothingness; the Outsider knows this; it is his business to sink claws of iron into life to grasp it tighter than the indifferent bourgeois, to build, to Will, in spite of the abyss.
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All men are stuck in a kind of fog. They're surrounded by a wall of fog. They think this is perfectly normal, but it's not. It means that since they can't see much beyond their own little situation, they tend to vegetate. They need some immediate stimulus to keep them alert.
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Crowley wanted to be a magician because he wanted power - power over other people.
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The chief impression left by a study of Crowley's life and works is that he wasted an immense amount of time and energy trying to shock everyone he came into contact with, and his dislike of orthodoxy turned him into an unconsciously comic figure, like Don Quixote.
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The Americans have always been more open to my ideas. In fact, I could earn a living in America just by lecturing. One of my brightest audiences, incidentally, were the prisoners in a Philadelphia gaol - brighter than my students at university.
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I have said that, in a sense, the parasites were a 'shadow' of man's cowardice and passivity. Their strength could increase in an atmosphere of defeat and panic, for it fed on human fear. In that case, the best way to combat them was to change the atmosphere to one of strength and purpose.
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The key to understanding Crowley is the same as the key to understanding the Marquis de Sade. Both wasted an immense amount of energy screaming defiance at the authority they resented so much, and lacked the insight to see that they were shaking their fists as at abstraction.
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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.
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This is the Outsider's extremity. He does not prefer not to believe; he doesn't like feeling that futility gets the last word in the universe; his human nature would like to find something it can answer to with complete assent. But honesty prevents his accepting a solution that he cannot reason about.
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Art is thought, and thought only gives the world an appearance of order to anyone weak enough to be convinced by its show.
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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.