Primitive Life Quotes

[In the Universe it may be that] Primitive life is very common and intelligent life is fairly rare. Some would say it has yet to occur on Earth.

One thing I have learned in a long life: that all our science, measured against reality, is primitive and childlike -- and yet it is the most precious thing we have.

Far out in the uncharted backwaters of the unfashionable end of the western spiral arm of the Galaxy lies a small unregarded yellow sun. Orbiting this at a distance of roughly ninety-two million miles is an utterly insignificant little blue green planet whose ape-descended life forms are so amazingly primitive that they still think digital watches are a pretty neat idea.

The most beautiful thing we can experience is the mysterious. It is the source of all true art and science. He to whom the emotion is a stranger, who can no longer pause to wonder and stand wrapped in awe, is as good as dead —his eyes are closed. The insight into the mystery of life, coupled though it be with fear, has also given rise to religion. To know what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their most primitive forms—this knowledge, this feeling is at the center of true religiousness.

It's in the morning, for most of us. It's that time, those few seconds when we're coming out of sleep but we're not really awake yet. For those few seconds we're something more primitive than what we are about to become. We have just slept the sleep of our most distant ancestors, and something of them and their world still clings to us. For those few moments we are unformed, uncivilized. We are not the people we know as ourselves, but creatures more in tune with a tree than a keyboard. We are untitled, unnamed, natural, suspended between was and will be, the tadpole before the frog, the worm before the butterfly. We are for a few brief moments, anything and everything we could be. And then...and then -- ah -- we open our eyes and the day is before us and ... we become ourselves.

If we look back into history for the character of present sects in Christianity, we shall find few that have not in their turns been persecutors, and complainers of persecution. The primitive Christians thought persecution extremely wrong in the Pagans, but practised it on one another. The first Protestants of the Church of England, blamed persecution in the Roman church, but practised it against the Puritans: these found it wrong in the Bishops, but fell into the same practice themselves both here and in New England. [Letter to the London Packet, 3 June 1772]

History is made by active, determined minorities, not by the majority, which seldom has a clear and consistent idea of what it really wants.

I found in myself, and still find, an instinct toward a higher, or, as it is named, spiritual life, as do most men, and another toward a primitive rank and savage one, and I reverence them both. I love the wild not less than the good.

Love has no gender - compassion has no religion - character has no race.

There is goоd reason to believe that primitive mаn suffered from less stress and frustration and was better satisfied with his way of life than modern mаn is.

It is not merely enough to love literature if one wishes to spend one's life as a writer. It is a dangerous undertaking on the most primitive level. For, it seems to me, the act of writing with serious intent involves enormous personal risk. It entails the ongoing courage for self-discovery. It means one will walk forever on the tightrope, with each new step presenting the possiblity of learning a truth about oneself that is too terrible to bear.

There are times when a feeling of expectancy comes to me, as if something is there, beneath the surface of my understanding, waiting for me to grasp it. It is the same tantalizing sensation when you almost remember a name, but don't quite reach it. I can feel it when I think of human beings, of the hints of evolution suggested by the removal of wisdom teeth, the narrowing of the jaw no longer needed to chew such roughage as it was accustomed to; the gradual disappearance of hair from the human body; the adjustment of the human eye to the fine print, the swift, colored motion of the twentieth century. The feeling comes, vague and nebulous, when I consider the prolonged adolesence of our species; the rites of birth, marriage and death; all the primitive, barbaric ceremonies streamlined to modern times. Almost, I think, the unreasoning, bestial purity was best. Oh, something is there, waiting for me. Perhaps someday the revelation will burst in upon me and I will see the other side of this monumental grotesque joke. And then I'll laugh. And then I'll know what life is.

If you have moved over vast territories and dared to love silly things, you will have learned even from the most primitive items collected and put aside in your life.

He was beaten (he knew that); but he was not broken. He saw, once for all, that he stood no chance against a man with a club. He had learned the lesson, and in all his after life he never forgot it. That club was a revelation. It was his introduction to the reign of primitive law, and he met the introduction halfway. The facts of life took on a fiercer aspect; and while he faced that aspect uncowed, he faced it with all the latent cunning of his nature aroused.

Although some men who were easy with their words said that it was worth sacrificing one’s life for a night of love with such an arousing woman, the truth was that no one made any effort to do so. Perhaps, not only to attain her but also to conjure away her dangers, all that was needed was a feeling as primitive and as simple as that of love, but that was the only thing that did not occur to anyone.

The 'gallows' are not only a symbol of death, but also a symbol of cruelty, terror and irreverence for life; the common denominator of primitive savagery, medieval fanaticism and modern totalitarianism.

Cheating in relationship is a sign of self-regulation failure. When it happens ones, it is a mistake. When it happens twice, it is unfortunate. But when it happens thrice or more, it is a pattern indicating primitive, uncivilized inhuman behavior.

Being homosexual is no more abnormal than being lefthanded.

Either you are homophobic or you are a human - you cannot be both.

The humiliations and defeats, given with a primitive honesty, end not in frustration, despair or futility, but in hunger, an ecstatic devouring hunger—for more life.” - Anais Nin

The first language humans had was gestures. There was nothing primitive about this language that flowed from people’s hands, nothing we say now that could not be said in the endless array of movements possible with the fine bones of the fingers and wrists. The gestures were complex and subtle, involving a delicacy of motion that has since been lost completely. During the Age of Silence, people communicated more, not less. Basic survival demanded that the hands were almost never still, and so it was only during sleep (and sometimes not even then) that people were not saying something or other. No distinction was made between the gestures of language and the gestures of life. The labor of building a house, say, or preparing a meal was no less an expression than making the sign for I love you or I feel serious. When a hand was used to shield one’s face when frightened by a loud noise something was being said, and when fingers were used to pick up what someone else had dropped something was being said; and even when the hands were at rest, that, too, was saying something. Naturally, there were misunderstandings. There were times when a finger might have been lifted to scratch a nose, and if casual eye contact was made with one’s lover just then, the lover might accidentally take it to be the gesture, not at all dissimilar, for Now I realize I was wrong to love you. These mistakes were heartbreaking. And yet, because people knew how easily they could happen, because they didn’t go round with the illusion that they understood perfectly the things other people said, they were used to interrupting each other to ask if they’d understood correctly. Sometimes these misunderstandings were even desirable, since they gave people a reason to say, Forgive me, I was only scratching my nose. Of course I know I’ve always been right to love you. Because of the frequency of these mistakes, over time the gesture for asking forgiveness evolved into the simplest form. Just to open your palm was to say: Forgive me." "If at large gatherings or parties, or around people with whom you feel distant, your hands sometimes hang awkwardly at the ends of your arms – if you find yourself at a loss for what to do with them, overcome with sadness that comes when you recognize the foreignness of your own body – it’s because your hands remember a time when the division between mind and body, brain and heart, what’s inside and what’s outside, was so much less. It’s not that we’ve forgotten the language of gestures entirely. The habit of moving our hands while we speak is left over from it. Clapping, pointing, giving the thumbs-up, for example, is a way to remember how it feels to say nothing together. And at night, when it’s too dark to see, we find it necessary to gesture on each other’s bodies to make ourselves understood.

Much of human behavior can be explained by watching the wild beasts around us. They are constantly teaching us things about ourselves and the way of the universe, but most people are too blind to watch and listen.

They communicated without words from the most primitive part of the soul. I remembered her laughing about this, saying that she felt like an animal, and how she realized that we are less human in our times of greatest love and greatest fear.

Crying is the most primitive mechanism the body has to relieve tension and pain.

God and Destiny are not against us, rather they are for us, they are the ones who never forget the things we have long forgotten, the ones who hear the desires of our heart that our own heads can't hear, and they are the ones who never forget who we really are, long after our minds have forgotten the images of who we are. We come from God and we belong to Destiny, yet for some reason of ignorance we think that to be the master of our own fates and the captain of our own souls means to write everything down on a paper and plan everything out on a grid! Such great things to be done, and we think they are accomplished by our primitive ways! No. We must only know what we want. And want what we want. And then fly high enough to see all that which we want that we couldn't yet see.

If a serious statement is defined as one that may be made in terms of waking life, poetry will never rise to the level of seriousness. It lies beyond seriousness, on that more primitive and original level where the child, the animal, the savage, and the seer belong, in the region of dream, enchantment, ecstasy, laughter. To understand poetry we must be capable of donning the child's soul like a magic cloak and of forsaking man's wisdom for the child's.

Far out in the uncharted backwaters of the unfashionable end of the Western spiral arm of the galaxy lies a small unregarded yellow sun. Orbiting this, at a distance of roughly ninety million miles is an utterly insignificant little blue-green planet, whose ape descended life forms are so amazingly primitive that they still think digital watches are a pretty neat idea. This planet has, or had, a problem, which was this. Most of the people living on it were unhappy for pretty much of the time. Many solutions were suggested for this problem, but most of these were largely concerned with the movements of small, green pieces of paper, which is odd, because on the whole, it wasn't the small, green pieces of paper which were unhappy. And so the problem remained, and lots of the people were mean, and most of them were miserable, even the ones with digital watches. Many were increasingly of the opinion that they'd all made a big mistake coming down from the trees in the first place, and some said that even the trees had been a bad move, and that no-one should ever have left the oceans. And then one day, nearly two thousand years after one man had been nailed to a tree for saying how great it would be to be nice to people for a change, a girl, sitting on her own in a small cafe in Rickmansworth suddenly realised what it was that had been going wrong all this time and she finally knew how the world could be made a good and happy place. This time it was right, it would work, and no-one would have to get nalied to anything. Sadly, however, before she could get to a phone to tell anyone, the Earth was unexpectedly demolished to make way for a new hyperspace bypass and so the idea was lost forever.

Life consists with Wildness. The most alive is the wildest. Not yet subdued to man, its presence refreshes him. One who pressed forward incessantly and never rested from his labors, who grew fast and made infinite demands on life, would always find himself in a new country or wilderness, and surrounded by the raw material of life. He would be climbing over the prostrate stems of primitive forest trees.

Without books we should very likely be a still-primitive people living in the shadow of traditions that faded with years until only a blur remained, and different memories would remember the past in different ways. A parent or a teacher has only his lifetime; a good book can teach forever.

If you will here stop and ask yourselves why you are not as pious as the primitive Christians were, your own heart will tell you, that it is neither through ignorance nor inability, but purely because you never thoroughly intended it.

Life on earth evolved gradually beginning with one primitive life form – perhaps a self-replicating molecule – that lived more than 3.5 billion years ago; it then branched out over time, throwing off many new and diverse species; and the mechanism for most (but not all) of evolutionary change is natural selection.

The day had gone by just as days go by. I had killed it in accordance with my primitive and retiring way of life.

My space chums think reality was once a primitive method of crowd control that got out of hand. In my view, it’s absurdity dressed up in a three-piece business suit.

The paintings that laughed at him merrily from the walls were like nothing he had ever seen or dreamed of. Gone were the flat, thin surfaces. Gone was the sentimental sobriety. Gone was the brown gravy in which Europe had been bathing its pictures for centuries. Here were pictures riotously mad with the sun. With light and air and throbbing vivacity. Paintings of ballet girls backstage, done in primitive reds, greens, and blues thrown next to each other irreverantly. He looked at the signature. Degas.

To live in this world, you must be able to do three things: to love what is mortal; to hold it against your bones knowing your own life depends on it; and, when the time comes to let it go, to let it go.

The primitive tribes permitted far less individual freedom than does modern society. Ancient wars were committed with far less moral justification than modern ones. A technology that produces debris can find, and is finding, ways of disposing of it without ecological upset. And the schoolbook pictures of primitive man sometimes omit some of the detractions of his primitive life - the pain, the disease, famine, the hard labor needed just to stay alive. From that agony of bare existence to modern life can be soberly described only as upward progress, and the sole agent for this progress is quite clearly reason itself.

In the unification of two minds, orientation of sexuality is irrelevant.

In the beginning was the Topos. Before – long before – the advent of the Logos, in the chiaroscuro realm of primitive life, lived experience already possessed its internal rationality; this experience was producing long before thought space, and spatial thought, began reproducing the projection, explosion, image and orientation of the body.

Living alone was frightening in that way. No one to police the spill of yourself, the ways you betrayed your primitive desires. Like a cocoon built around you, made of your own naked proclivities and never tidied into the patterns of actual human life. I

The theory is simple. Every boy, every man, is really a bit of a golden retriever or a big chocolate Lab. Watch any man's eyes at the bounce of a ball. His head tilts slightly sideways, just a hair, as a primitive focus comes to life.

Our fantastic civilization has fallen out of touch with many aspects of nature, and with none more completely than with night. Primitive folk, gathered at a cave mouth round a fire, do not fear night; they fear, rather, the energies and creatures to whom night gives power; we of the age of the machines, having delivered ourselves of nocturnal enemies, now have a dislike of night itself. With lights and ever more lights, we drive the holiness and beauty of night back to the forests and the sea; the little villages, the crossroads even, will have none of it. Are modern folk, perhaps, afraid of night? Do they fear that vast serenity, the mystery of infinite space, the austerity of stars? Having made themselves at home in a civilization obsessed with power, which explains its whole world in terms of energy, do they fear at night for their dull acquiescence and the pattern of their beliefs? Be the answer what it will, to-day's civilization is full of people who have not the slightest notion of the character or the poetry of night, who have never even seen night. Yet to live thus, to know only artificial night, is as absurd and evil as to know only artificial day.

That a thing made by hand, the work and thought of a single craftsman, can endure much longer than its maker, through centuries in fact, can survive natural catastrophe, neglect, and even mistreatment, has always filled me with wonder. Sometimes in museums, looking at a humble piece of pottery from ancient Persia or Pompeii, or a finely wrought page from a medieval illuminated manuscript toiled over by a nameless monk, or a primitive tool with a carved handle, I am moved to tears. The unknown life of the maker is evanescent in its brevity, but the work of his or her hands and heart remains.

We all judge. But when I realize that judgmental thoughts and actions are merely my primitive nature trying to "protect" me from being one-upped or making sure I am not one-upped, it makes it easier to laugh at my silliness. �

The people at home,” I said. “A lot of them call me an apple.” Do they think you’re a fruit or something?” he asked. No, no,” I said. “They call me an apple because they think I’m red on the outside and white on the inside.” Ah, so they think you’re a traitor.” Yep.” Well, life is a constant struggle between being an individual and being a member of the community.” Can you believe there is a kid who talks like that? Like he’s already a college professor impressed with the sound of his own voice? Gordy,” I said. “I don’t understand what you’re trying to say to me.” Well, in the early days of humans, the community was our only protection against predators, and against starvation. We survived because we trusted one another.” So?” So, back in the day, weird people threatened the strength of the tribe. If you weren’t good for making food, shelter, or babies, then you were tossed out on your own.” But we’re not primitive like that anymore.” Oh, yes, we are. Weird people still get banished.” You mean weird people like me,” I said. And me,” Gordy said. All right, then,” I said. “So we have a tribe of two.” I had the sudden urge to hug Gordy, and he had the sudden urge to prevent me from hugging him. Don’t get sentimental,” he said. Yep, even the weird boys are afraid of their emotions.

The thoughts that creep into our brain about other people tell us less about those people than they do about ourself...Understand that most judgments of others are an attempt to empower ourselves and give a sense of being better than the person we judge...Our primitive nature (automatic brain) helps us believe that this is necessary for protection. Following this natural tendency puts up further obstructions to the law of attraction.

As Miriam released my hand I felt that she and Midwife Bell had returned to a more primitive world, where men never intruded and even their role in conception was unknown. Here the chain of life was mother to daughter, daughter to mother. Fathers and sons belonged in the shadows with the dogs and livestock, like the retriever growling at Midwife Bell's unfamiliar car from the window of my neighbours' living room.

As I set out each day, I felt like a young child again. One who hadn't yet learned the rules of manmade time; the rules of clocks and calendars, of weekdays and weekends. Except the primitive markers of day and night, time lay ahead of me in a continuous, undefined mass.

Those who are truly alive are kindly and unsuspecting in their human relationships and consequently endangered under present conditions. They assume that others think and act generously, kindly and helpfully, in accordance with the laws of life. This natural attitude, fundamental to healthy children as well as primitive man, inevitably represents a great danger in the struggle for a rational way of life as long as the emotional plague subsists, because the plague-ridden impute their own manner of thinking and acting to their fellow men. A kindly man believes that all men are kindly, while one infected with the plague believes that all men lie and cheat and are hungry for power. In such a situation, the living are at an obvious disadvantage. When they give to the plague-ridden they are sucked dry, then ridiculed or betrayed.

For there is not a single human being, not even the primitive Negro, not even the idiot, who is so conveniently simple that his being can be explained as the sum of two or three principal elements; and to explain so complex a man as Harry by the artless division into wolf and man is a hopelessly childish attempt. Harry consists of a hundred or a thousand selves, not of two. His life oscillates, as everyone's does, not merely between two poles, such as the body and the spirit, the saint and the sinner, but between thousand and thousands.

The day of the full moon, when the moon is neither increasing nor decreasing, the Babylonians called Sa-bat, meaning "heart-rest." It was believed that on this day, the woman in the moon, Ishtar, as the moon goddess was known in Babylon, was menstruating, for in Babylon, as in virtually every ancient and primitive society, there had been since the earliest times a taboo against a woman working, preparing food, or traveling when she was passing her monthly blood. On Sa-bat, from which comes our Sabbath, men as well as women were commanded to rest, for when the moon menstruated, the taboo was on everyone. Originally (and naturally) observed once a month, the Sabbath was later to be incorporated by the Christians into their Creation myth and made conveniently weekly. So nowadays hard-minded men with hard muscles and hard hats are relieved from their jobs on Sundays because of an archetypal psychological response to menstruation.

The Rose has always been the premiere symbol of female sexuality. In primitive goddess cults, the five petals represented the five stations of female life - birth, menstruation, motherhood, menopause, and death. And in modern times, the flowering rose's ties to womanhood are considered more visual.

The internet reminds us on a daily basis that it is not at all rewarding to become aware of problems that you have no reasonable hope of solving. And, more important, the internet already is what it is. It has already become the central organ of contemporary life. It has already rewired the brains of its users, returning us to a state of primitive hyperawareness and distraction while overloading us with much more sensory input than was ever possible in primitive times. It has already built an ecosystem that runs on exploiting attention and monetizing the self. Even if you avoid the internet completely—my partner does: he thought #tbt meant “truth be told” for ages—you still live in the world that this internet has created, a world in which selfhood has become capitalism’s last natural resource, a world whose terms are set by centralized platforms that have deliberately established themselves as near-impossible to regulate or control.

There is a higher form of hierarchy and that is the hierarchy of the spirit. When I stand in front of a person, I stand in front of a soul and I have met magnificent souls in bodies possessing no money, as well as parched and shallow souls in bodies bathed in riches. In the same light, I have met magnificent souls in bodies bathed in wealth, as well as parched and shallow souls in bodies that are impoverished. I am tired of people busying their minds with hierarchy based upon money, because this form of hierarchy is primitive; meanwhile there is an altogether higher form of hierarchy that is of the soul. As you judge man and woman based upon their riches, I laugh at your primitive form of judgment! When I stand in front of a human, I stand in front of a soul.

I have been doomed to such a dreadful shipwreck: that man is not truly one, but truly two. I say two, because the state of my own knowledge does not pass beyond that point. Others will follow, others will outstrip me on the same lines; and I hazard the guess that man will be ultimately known for a mere polity of multifarious, incongruous and independent denizens. I, for my part, from the nature of my life, advanced infallibly in one direction and in one direction only. It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

discerning men have described Communism as reversing and negating history. It has turned man against himself. Instead of solving the many complex problems of modern life, Marxism’s negative approach has simply resurrected primitive problems which past generations of struggling humanity had already succeeding in solving.

Why one writes is a question I can answer easily, having so often asked it of myself. I believe one writes because one has to create a world in which one can live. I could not live in any of the worlds offered to me — the world of my parents, the world of war, the world of politics. I had to create a world of my own, like a climate, a country, an atmosphere in which I could breathe, reign, and recreate myself when destroyed by living. That, I believe, is the reason for every work of art. The artist is the only one who knows the world is a subjective creation, that there is a choice to be made, a selection of elements. It is a materialization, an incarnation of his inner world. Then he hopes to attract others into it, he hopes to impose this particular vision and share it with others. When the second stage is not reached, the brave artist continues nevertheless. The few moments of communion with the world are worth the pain, for it is a world for others, an inheritance for others, a gift to others, in the end. When you make a world tolerable for yourself, you make a world tolerable for others. We also write to heighten our own awareness of life, we write to lure and enchant and console others, we write to serenade our lovers. We write to taste life twice, in the moment and in retrospection.. We write, like Proust, to render all of it eternal, and to persuade ourselves that it is eternal. We write to be able to transcend our life, to reach beyond it. We write to teach ourselves to speak with others, to record the journey into the labyrinth, we write to expand our world, when we feel strangled, constricted, lonely. We write as the birds sing. As the primitive dance their rituals. If you do not breathe through writing, if you do not cry out in writing, or sing in writing, then don't write. Because our culture has no use for any of that. When I don't write I feel my world shrinking. I feel I am in prison. I feel I lose my fire, my color. It should be a necessity, as the sea needs to heave. I call it breathing.

I cannot understand why we idle discussing religion. If we are honest—and scientists have to be—we must admit that religion is a jumble of false assertions, with no basis in reality. The very idea of God is a product of the human imagination. It is quite understandable why primitive people, who were so much more exposed to the overpowering forces of nature than we are today, should have personified these forces in fear and trembling. But nowadays, when we understand so many natural processes, we have no need for such solutions. I can't for the life of me see how the postulate of an Almighty God helps us in any way. What I do see is that this assumption leads to such unproductive questions as why God allows so much misery and injustice, the exploitation of the poor by the rich and all the other horrors He might have prevented. If religion is still being taught, it is by no means because its ideas still convince us, but simply because some of us want to keep the lower classes quiet. Quiet people are much easier to govern than clamorous and dissatisfied ones. They are also much easier to exploit. Religion is a kind of opium that allows a nation to lull itself into wishful dreams and so forget the injustices that are being perpetrated against the people. Hence the close alliance between those two great political forces, the State and the Church. Both need the illusion that a kindly God rewards—in heaven if not on earth—all those who have not risen up against injustice, who have done their duty quietly and uncomplainingly. That is precisely why the honest assertion that God is a mere product of the human imagination is branded as the worst of all mortal sins.

A sophisticated human can become primitive. What this really means is that the human's way of life changes. Old values change, become linked to the landscape with it's plants and animals. This new existence requires a working knowledge of those multiplex and cross-linked events usually referred to as Nature. It requires a measure of respect for the inertial power within such natural systems. When a human gains this knowledge and respect, that is called "being primitive". The converse, of course, is equally true: the primitive human can become sophisticated, but not without incurring dreadful psychological damage.

Playing nice" comes naturally when our neuroception detects safety and promotes physiological states that support social behavior. However, pro-social behavior will not occur when our neuroception misreads the environmental cues and triggers physiological states that support defensive strategies. After all, "playing nice" is not appropriate or adaptive behavior in dangerous or life-threatening situations. In these situations, humans - like other mammals - react with more primitive neurobiological defense systems. To create relationships, humans must subdue these defensive reactions to engage, attach, and form lasting social bonds. Humans have adaptive neurobehavioral systems for both pro-social and defensive behaviors.

But on another, more potent level, the work of horror really is a dance—a moving, rhythmic search. And what it’s looking for is the place where you, the viewer or the reader, live at your most primitive level. The work of horror is not interested in the civilized furniture of our lives. Such a work dances through these rooms which we have fitted out one piece at a time, each piece expressing—we hope!—our socially acceptable and pleasantly enlightened character. It is in search of another place, a room which may sometimes resemble the secret den of a Victorian gentleman, sometimes the torture chamber of the Spanish Inquisition . . . but perhaps most frequently and most successfully, the simple and brutally plain hole of a Stone Age cave-dweller. Is horror art? On this second level, the work of horror can be nothing else; it achieves the level of art simply because it is looking for something beyond art, something that predates art: it is looking for what I would call phobic pressure points. The good horror tale will dance its way to the center of your life and find the secret door to the room you believed no one but you knew of—as both Albert Camus and Billy Joel have pointed out. The Stranger makes us nervous . . . but we love to try on his face in secret.

Here, on the borders of death, life follows an amazingly simply course, it is limited to what is most necessary, all else lies buried in gloomy sleep;—in that besides our primitiveness and our survival. Were we more subtly differentiated we must long since have gone mad, have deserted, or have fallen. As in a polar expedition, every expression of life must serve only the preservation of existence, and is absolutely focused on that. All else is banished because it would consume energies unnecessarily. That is the only way to save ourselves.

I can see what a shock and how lonely it must have been when she went to the United States—from being surrounded by all these people who look like you, talk like you, accept your existence inherently, to living permanently in a place where all the opposites are true. When she first got here, a dentist took one look at her teeth and said she had "the mouth of a caveman." I used to think it was funny, like you might when you read that, but the truth is that American society, while being so rife with opportunity and so incredible in so many ways, also generally made her feel primitive.

New Orleans, though beautiful and desperately alive, was desperately fragile. There was something forever savage and primitive there. Something that threatened the exotic and sophisticated life both from within and without. Not an inch of those wooden streets nor a brick of the crowded Spanish houses had not been bought from the fierce wilderness that forever surrounded the city, ready to engulf it. Hurricanes, floods, fevers, the plague, and the damp of the Louisiana climate itself worked tirelessly on every hewn plank or stone facade, so that New Orleans seemed at all times like a dream in the imagination of her striving populace, a dream held intact at every second by a tenacious though unconscious collective will.

She'd never trusted her own natural impulses and instincts Among her greatest fears was the possibility that she might never discover and develop her deepest talents and intuitions. Her special gifts. Her life would be wasted in pursuing the goals set for her by other people. Instead, she wanted to reclaim a power and authority - a primitive, irresistible force - that transcended gender roles. She dreamed of wielding a raw magic that predated civilization itself.

The most frequent manifestations of the anima takes the form of erotic fantasy. Men may be driven to nurse their fantasies by looking at films and strip-tease shows, or by day-dreaming over pornographic material. This is a crude, primitive aspect of the anima, which becomes compulsive only when a man does not sufficiently cultivate his feeling relationships-when his feeling attitude toward life has remained infantile.

We lead a difficult life, not always managing to fit our actions to the vision we have of the world. (And when I think I have caught a glimpse of the color of my fate, it flees from my gaze.) We struggle and suffer to reconquer our solitude. But a day comes when the earth has its simple and primitive smile. Then, it is as if the struggles and life within us were rubbed out. Millions of eyes have looked at this landscape, and for me it is like the first smile of the world. It takes me out of myself, in the deepest meaning of the expression. It assures me that nothing matters except my love, and that even this love has no value for me unless it remains innocent and free. It denies me a personality, and deprives my suffering of its echo. The world is beautiful, and this is everything. The great truth which it patiently teaches me is that neither the mind nor even the heart has any importance. And that the stone warmed by the stone or the cypress tree swelling against the empty sky set a boundary to the only world in which "to be right" has any meaning: nature without men. This world reduces me to nothing. It carries me to the very end. Without anger, it denies that I exist. And, agreeing to my defeat, I move toward a wisdom where everything has already been conquered -- except that tears come into my eyes, and this great sob of poetry which swells my heart makes me forget the truth of the world.

Far out in the uncharted backwaters of the unfashionable end of the Western Spiral arm of the Galaxy lies a small unregarded yellow sun. Orbiting this at a distance of roughly ninety-eight million miles is an utterly insignificant little blue-green planet whose ape-descended life forms are so amazingly primitive that they still think digital watches are a pretty neat idea... This planet has - or rather had - a problem, which was this: most of the people living on it were unhappy for pretty much of the time. Many solutions were suggested for this problem, but most of these were largely concerned with the movement of small green pieces of paper, which was odd because on the whole it wasn't the small green pieces of paper that were unhappy. And so the problem remained; lots of people were mean, and most of them were miserable, even the ones with digital watches.

The old adage that people only want what they can’t have or what they can’t tame— is totally primitive. A being of higher origins will know instinctively that life on earth is a series of chances, moments and concepts. That’s really all that you have. So when you find one of these things and it makes you burn, or it makes you feel peace inside, or it makes you look forwards and backwards and here all at the same time— that’s when you know to hold onto it. And you hold onto it with every fiber of your being. Because it’s in the holding on of these chances and moments and concepts that life is lived. Every other kind of living is only in vitro. I don’t care what psychologists say today about how the human mind works. Because one day they will reach this pinnacle and they will see what I see and they will look upon the old ways as primitive. As long and gone. We do not wish to have what we can’t have. We wish to burn in whatever flame we have stepped into.

They were two perfectly insignificant and incapable individuals, whose existence is only rendered possible through the high organization of civilized crowds. Few men realize that their life, the very essence of their character, their capabilities, and their audacities are only the expression of their belief in the safety of their surroundings. The courage, the composure, the confidence, the emotion and principle, every great and every insignificant thought, belongs not to the individual, but to the crowd: to the crowd that believes blindly in the irresistible force of its institutions and of its morals, in the power of its police and of its opinion. But the contact with pure unmitigated savagery, with primitive nature and primitive man brings sudden and profound trouble to the heart. To the sentiment of one's loneliness, to the loneliness of one's thoughts and one's sensations. To the negation of the habitual, which is safe, there is added the affirmation of the unusual, which is dangerous. A suggestion of things vague uncontrollable and repulsive, whose discomposing intrusion excites the imagination and tries the civilized nerves of the foolish and the wise alike.

The wild. I have drunk it, deep and raw, and heard it's primal, unforgettable roar. We know it in our dreams, when our mind is off the leash, running wild. 'Outwardly, the equivalent of the unconscious is the wilderness: both of these terms meet, one step even further on, as one,' wrote Gary Snyder. 'It is in vain to dream of a wildness distinct from ourselves. There is none such,' wrote Thoreau. 'It is the bog in our brains and bowls, the primitive vigor of Nature in us, that inspires the dream.' And as dreams are essential to the psyche, wildness is to life. We are animal in our blood and in our skin. We were not born for pavements and escalators but for thunder and mud. More. We are animal not only in body but in spirit. Our minds are the minds of wild animals. Artists, who remember their wildness better than most, are animal artists, lifting their heads to sniff a quick wild scent in the air, and they know it unmistakably, they know the tug of wildness to be followed through your life is buckled by that strange and absolute obedience. ('You must have chaos in your soul to give birth to a dancing star,' wrote Nietzsche.) Children know it as magic and timeless play. Shamans of all sorts and inveterate misbehavers know it; those who cannot trammel themselves into a sensible job and life in the suburbs know it. What is wild cannot be bought or sold, borrowed or copied. It is. Unmistakeable, unforgettable, unshamable, elemental as earth and ice, water, fire and air, a quitessence, pure spirit, resolving into no contituents. Don't waste your wildness: it is precious and necessary.

Why a journey into space? Because science is now learning that the infinite reaches of our universe probably teem with as much life and adventure as Earth's own oceans and continents. Our galaxy alone is so incredibly vast that the most conservative mathematical odds still add up to millions of planets almost identical to our own — capable of life, even intelligence and strange new civilizations. Alien beings that will range from the fiercely primitive to the incredibly exotic intelligence which will far surpass Mankind. (The Hollywood Reporter, Sept. 8, 1966)

It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

I remember a hundred lovely lakes, and recall the fragrant breath of pine and fir and cedar and poplar trees. The trail has strung upon it, as upon a thread of silk, opalescent dawns and saffron sunsets. It has given me blessed release from care and worry and the troubled thinking of our modern day. It has been a return to the primitive and the peaceful. Whenever the pressure of our complex city life thins my blood and benumbs my brain, I seek relief in the trail; and when I hear the coyote wailing to the yellow dawn, my cares fall from me - I am happy. ~Hamlin Garland, McClure's, February 1899

Perhaps the deepest indication of our slavery is the monetization of time. It is a phenomenon with roots deeper than our money system, for it depends on the prior quantification of time. An animal or a child has “all the time in the world.” The same was apparently true for Stone Age peoples, who usually had very loose concepts of time and rarely were in a hurry. Primitive languages often lacked tenses, and sometimes lacked even words for “yesterday” or “tomorrow.” The comparative nonchalance primitive people had toward time is still apparent today in rural, more traditional parts of the world. Life moves faster in the big city, where we are always in a hurry because time is scarce. But in the past, we experienced time as abundant. The more monetized society is, the more anxious and hurried its citizens. In parts of the world that are still somewhat outside the money economy, where subsistence farming still exists and where neighbors help each other, the pace of life is slower, less hurried. In rural Mexico, everything is done mañana. A Ladakhi peasant woman interviewed in Helena Norberg-Hodge’s film Ancient Futures sums it all up in describing her city-dwelling sister: “She has a rice cooker, a car, a telephone—all kinds of time-saving devices. Yet when I visit her, she is always so busy we barely have time to talk.” For the animal, child, or hunter-gatherer, time is essentially infinite. Today its monetization has subjected it, like the rest, to scarcity. Time is life. When we experience time as scarce, we experience life as short and poor. If you were born before adult schedules invaded childhood and children were rushed around from activity to activity, then perhaps you still remember the subjective eternity of childhood, the afternoons that stretched on forever, the timeless freedom of life before the tyranny of calendar and clocks. “Clocks,” writes John Zerzan, “make time scarce and life short.” Once quantified, time too could be bought and sold, and the scarcity of all money-linked commodities afflicted time as well. “Time is money,” the saying goes, an identity confirmed by the metaphor “I can’t afford the time.” If the material world

They have no craving for truth as a transcendental reality. Indeed, the concept has no place in their values. Truth to the Pirahãs is catching a fish, rowing a canoe, laughing with your children, loving your brother, dying of malaria. Does this make them more primitive? Many anthropologists have suggested so, which is why they are so concerned about finding out the Pirahãs notions about God, the world, and creation. But there is an interesting alternative to think about things. Perhaps it is their presence of these concerns that makes a culture more primitive, and their absense that renders a culture more sophisticated. If that is true, the Pirahãs are a very sophisticated people. Does this sound far-fetched? Let's ask ourselves if it is more sophisticated to look at the universe with worry, concern, and a believe that we can understand it all, or to enjoy life as it comes, recognizing the likely futility of looking for truth or God?

If you do not want to stop the wheels of progress; if you do not want to go back to the Dark Ages; if you do not want to live again under tyranny, then you must guard your liberty, and you must not let the church get control of your government. If you do, you will lose the greatest legacy ever bequeathed to the human race—intellectual freedom. Now let me tell you another thing. If all the energy and wealth wasted upon religion—in all of its varied forms—had been spent to understand life and its problems, we would today be living under conditions that would seem almost like Utopia. Most of our social and domestic problems would have been solved, and equally as important, our understanding and relations with the other peoples of the world would have, by now, brought about universal peace. Man would have a better understanding of his motives and actions, and would have learned to curb his primitive instincts for revenge and retaliation. He would, by now, know that wars of hate, aggression, and aggrandizement are only productive of more hate and more human suffering. The enlightened and completely emancipated man from the fears of a God and the dogma of hate and revenge would make him a brother to his fellow man. He would devote his energies to discoveries and inventions, which theology previously condemned as a defiance of God, but which have proved so beneficial to him. He would no longer be a slave to a God and live in cringing fear!

CG: ATTENTION WORTHLESS HUMAN. CG: THIS IS YOUR GOD SPEAKING. CG: IT IS A WRATHFUL GOD WHO DESPISES YOU MORE THAN YOU COULD HAVE POSSIBLY DARED TO FEAR. CG: I HAVE WATCHED YOUR ENTIRE PATHETIC LIFE UNFOLD. CG: I HAVE OBSERVED YOU WHILE YOU WOULD QUAKE AND TREMBLE IN PERSONAL PRAYERS OF SHAME. CG: WHILE YOU PLEADED FORGIVENESS FOR BEING SUCH A WRETCHED DISGUSTING FAILURE ON EVERY CONCEIVABLE LEVEL. CG: PROSTRATE BEFORE THE STUPID AND FALSE CLOWN GODS YOU HAVE SCRIBBLED ON THE WALLS OF YOUR BLOCK. CG: BOGUS DEITIES WORSHIPED BY A PRIMITIVE "PARADISE" PLANET. CG: BUT YOUR PRAYERS WILL NOT BE ANSWERED. CG: THERE ARE NO MIRACLES IN STORE FOR YOU, HUMAN. CG: ONLY MY HATE. CG: IT IS A HATE SO PURE AND HOT IT WOULD CONSUME YOUR SAD UNDERDEVELOPED HUMAN THINK PAN TO EVEN CONTEMPLATE. CG: IT IS A HATE THAT TO FATHOM MUST BE PUT INTO SONG. CG: SHRIEKED BY THE TEN THOUSAND ROWDY SHOUT SPHINCTERS PEPPERING THE GRUESOME UNDERBELLY OF THE MOST TRUCULENT GOD THE FURTHEST RING CAN MUSTER. CG: IT IS A HATE THAT MADE YOU AND WILL SURELY DESTROY YOU. CG: MY HATE IS THE LIFEBLOOD THAT PULSES THROUGH THE VEINS OF YOUR UNIVERSE. CG: IT IS MY GIFT TO YOU. CG: YOU'RE WELCOME FOR THAT. CG: YOU UNGRATEFUL PIECE OF SHIT. EB: hi karkat!

I've come to read and hear many unlikely things about the times when people lived in freedom, i.e., the unorganized savage state. But the most unlikely thing, it seems to me, is this: how could the olden day governmental power - primitive though it was - have allowed people to live without anything like our Table, without the scheduled walks, without the precise regulation of mealtimes, getting up and going to bed whenever it occurred to them? Various historians even say that, apparently, in those times, light burned in the streets all night long, and all night long, people rode and walked the streets. This I just cannot comprehend in any way. Their faculties of reason may not have been developed, but they must have understood more broadly that living like that amounted to mass murder - literally - only it was committed slowly, day after day. The State (humaneness) forbade killing to death any one person but didn't forbid the half-killing of millions. To kill a man, that is, to decrease the sum of a human life span by fifty years - this was criminal. But decreasing the sum of many humans' lives by fifty million years - this was not criminal. Isn't that funny?

There is a greater strength than wealth, and it is greater because it cannot be taken away. Our strength, the strength of the proletariat, is in our muscles, in our hands to cast ballots, in our fingers to pull triggers. This strength we cannot be stripped of. It is the primitive strength, it is the strength that is to life germane, it is the strength that is stronger than wealth, and that wealth cannot take away. "But your strength is detachable. It can be taken away from you. Even now the Plutocracy is taking it away from you. In the end it will take it all away from you. And then you will cease to be the middle class. You will descend to us. You will become proletarians. And the beauty of it is that you will then add to our strength. We will hail you brothers, and we will fight shoulder to shoulder in the cause of humanity. "You

In Antartica, The Wright and half a dozen other valleys in the Central Transantarctic Mountains are collectively referred to as the dry valleys. It has not rained here in two million years. No animal abides, no plant grows. A persistent, sometimes ferocious wind has stripped the country to stone and gravel, to streamers of sand. The huge valleys stand stark as empty fjords. You look in vain for any conventional sign of human history- the vestige of a protective wall, a bit of charcoal, a discarded arrowhead. Nothing. There is no history, until you bore into the layers of rock or until the balls of your fingertips run the rim of a partially exposed fossil. At the height of the austral summer, in December, you smell nothing but the sunbeaten stone. In a silence dense as water, your eye picks up no movement but the sloughing of sand, seeking its angle of repose. On the flight in from New Zealand it had occurred to me, from what I had read and heard, that Antarctica retained Earth’s primitive link, however tenuous, with space, with the void that stretched out to Jupiter and Uranus. At the seabird rookeries of the Canadian Arctic or on the grasslands of the Serengeti, you can feel the vitality of the original creation; in the dry valleys you sense sharply what came before. The Archeozoic is like fresh spoor here.

To walk attentively through a forest, even a damaged one, is to be caught by the abundance of life: ancient and new; underfoot and reaching into the light. But how does one tell the life of the forest? We might begin by looking for drama and adventure beyond the activities of humans. Yet we are not used to reading stories without human heroes. This is the puzzle that informs this section of the book. Can I show landscape as the protagonist of an adventure in which humans are only one kind of participant? Over the past few decades many kinds of scholars have shown that allowing only human protagonists into our stories is not just ordinary human bias. It is a cultural agenda tied to dreams of progress through modernization. There are other ways of making worlds. Anthropologists have become interested, for example, in how substance hunters recognize other living beings as persons, that is protagonists of stories. Indeed, how could it be otherwise? Yet expectations of progress block this insight. Talking animals are for children and primitives. Their voices silent, we imagine wellbeing without them. We trample over them for our advancement. We forget that collaborative survival requires cross-species coordinations. To enlarge what is possible we need other kinds of stories, including adventures of landscapes.

From what I have said of the Natives of New-Holland they may appear to some to be the most wretched people upon Earth, but in reality they are far more happier than we Europeans; being wholly unacquainted not only with the superfluous but the necessary Conveniences so much sought after in Europe, they are happy in not knowing the use of them. They live in a Tranquillity which is not disturb’d by the Inequality of Condition: The Earth and sea of their own accord furnishes them with all things necessary for life, they covet not Magnificent Houses, Household-stuff &c., they live in a warm and fine Climate and enjoy a very wholesome Air. . . . In short they seem’d to set no Value upon any thing we gave them, nor would they ever part with any thing of their own for any one article we could offer them; this in my opinion argues that they think themselves provided with all the necessarys of Life and that they have no superfluities.

The feeding of the Muse then, which we have spent most of our time on here, seem to me to be the continual running after loves, the checking of these loves against one's present and future needs, the moving on from simple textures to more complex ones, from naive ones to more informed ones, from nonintellectual to intellectual ones. Nothing is ever lost. If you have moved over vast territories and dared to love silly things, you will have learned even from the most primitive items collected and out aside in your life. From an ever-roaming curiosity in all the arts, from bad radio to good theatre, from nursery rhyme to symphony, from jungle compound to Kafka's Castle, there is basic excellence to be winnowed out, truths found, kept, savored, and used on some later day. To be a child of one's time is to do all these things.

It was shameless how life made fun of one; it was a joke, a cause for weeping! Either one lived and let one's senses play, drank full at the primitive mother's breast—which brought great bliss but was no protection against death; then one lived like a mushroom in the forest, colorful today and rotten tomorrow. Or else one put up a defense, imprisoned oneself for work and tried to build a monument to the fleeting passage of life—then one renounced life, was nothing but a tool; one enlisted in the service of that which endured, but one dried up in the process and lost one's freedom, scope, lust for life... Ach, life made sense only if one achieved both, only if it was not split by this brittle alternative! To create, without sacrificing one's senses for it. To live, without renouncing the mobility of creating. Was that impossible?

The way that led from the acute mental tension of the last days in camp (from the war of nerves to mental peace) was certainly not free from obstacles. It would be an error to think that a liberated prisoner was not in need of spiritual care any more. We have to consider that a man who has been under such enormous mental pressure for such a long time is naturally in some danger after his liberation, especially since the pressure was released quite suddenly. This danger (in the sense of psychological hygiene) is the psychological counterpart of the bends. Just as the physical health of the caisson worker would be endangered if he left his diver's chamber suddenly (where he is under enormous atmospheric pressure), so the man who has suddenly been liberated from mental pressure can suffer damage to his moral and spiritual health. During this psychological phase one observed that people with natures of a more primitive kind could not escape the influences of the brutality which had surrounded them in camp life. Now, being free, they thought they could use their freedom licentiously and ruthlessly. The only thing that had changed for them was that they were now the oppressors instead of the oppressed. They became instigators, not objects, of willful force and injustice. They justified their behavior by their own terrible experiences.

Apart from the peace and emptiness of the landscape, there is a special smell about winter in Provence which is accentuated by the wind and the clean, dry air. Walking in the hills, I was often able to smell a house before I could see it, because of the scent of woodsmoke coming from an invisible chimney. It is one of the most primitive smells in life, and consequently extinct in most cities, where fire regulations and interior decorators have combined to turn fireplaces into blocked-up holes or self-consciously lit "architectural features." The fireplace in Provence is still used - to cook on, to sit around, to warm the toes, and to please the eye - and fires are laid in the early morning and fed throughout the day with scrub oak from the Luberon or beech from the foothills of Mont Ventoux. Coming home with the dogs as dusk fell, I always stopped to look from the top of the valley at the long zigzag of smoke ribbons drifting up from the farms that are scattered along the Bonnieux road. It was a sight that made me think of warm kitchens and well-seasoned stews, and it never failed to make me ravenous.

Art is the conscious making of numinous phenomena. Many objects are just objects - inert, merely utilitarian. Many events are inconsequential, too banal to add anything to our experience of life. This is unfortunate, as one cannot grow except by having one’s spirit greatly stirred; and the spirit cannot be greatly stirred by spiritless things. Much of our very life is dead. For primitive man, this was not so. He made his own possessions, and shaped and decorated them with the aim of making them not merely useful, but powerful. He tried to infuse his weapons with the nature of the tiger, his cooking pots with the life of growing things; and he succeeded. Appearance, material, history, context, rarity - perhaps rarity most of all - combine to create, magically, the quality of soul. But we modern demiurges are prolific copyists; we give few things souls of their own. Locomotives, with their close resemblance to beasts, may be the great exception; but in nearly all else with which today’s poor humans are filling the world, I see a quelling of the numinous, an ashening of the fire of life. We are making an inert world; we are building a cemetery. And on the tombs, to remind us of life, we lay wreaths of poetry and bouquets of painting. You expressed this very condition, when you said that art beautifies life. No longer integral, the numinous has become optional, a luxury - one of which you, my dear friend, are fond, however unconsciously. You adorn yourself with the same instincts as the primitive who puts a frightening mask of clay and feathers on his head, and you comport yourself in an uncommonly calculated way - as do I. We thus make numinous phenomena of ourselves. No mean trick - to make oneself a rarity, in this overpopulated age.

I see, in place of that empty figment of one linear history which can be kept up only by shutting one’s eyes to the overwhelming multitude of facts, the drama of a number of mighty Cultures, each springing with primitive strength from the soil of a mother-region to which it remains firmly bound throughout it’s whole life-cycle; each stamping its material, its mankind, in its own image; each having its own idea, its own passions, its own life, will and feelings, its own death. Here indeed are colours, lights, movements, that no intellectual eye has yet discovered. Here the Cultures, peoples, languages, truths, gods, landscapes bloom and age as the oaks and the pines, the blossoms, twigs and leaves - but there is no ageing “Mankind.” Each Culture has its own new possibilities of self-expression which arise, ripen, decay and never return. There is not one sculpture, one painting, one mathematics, one physics, but many, each in the deepest essence different from the others, each limited in duration and self-contained, just as each species of plant has its peculiar blossom or fruit, its special type of growth and decline.

I am speaking the truth now without any difficulty. For the truth is always easy and simple. And in its simplicity lies a savage power. I only arrived at the savage, primitive truths of life after years of struggle. For it is only very rarely that people can arrive at the simple, but awesome and powerful truths of life after only a few years. And to have arrived at the truth means that one no longer fears death. For death and truth are similar in that they both require a great courage if one wishes to face them. And truth is like death in that it kills. When I killed I did it with truth not with a knife. That is why they are afraid and in a hurry to execute me. They do not fear my knife. It is my truth which frightens them. This fearful truth gives me great strength. It protects me from fearing death, or life, or hunger, or nakedness, or destruction. It is this fearful truth which prevents me from fearing the brutality of rulers and policemen. I spit with ease on their lying faces and words, on their lying newspapers.

If you didn’t already know this, the sun is going to die. When I think about the future, I don’t think about inescapable ends. But even if we solve global warming and destroy nuclear bombs and control population, ultimately the human race will annihilate itself if we stay here. Eventually, inevitably, we will no longer be able to live on Earth: we have a giant fireball clock ticking down twilight by twilight. In many ways, I think mortality is more manageable when we consider our eternal components, our genetics and otherwise that carry on after us. Still, soon enough, the books we write and the plants we grow will freeze up and rot in the darkness. But maybe there’s hope. What the universe really boils down to is whether a planet evolves a life-form intelligent enough to create technology capable of transporting and sustaining that life-form off the planet before the sun in that planet’s solar system explodes. I have a limited set of comparative data points, but I’d estimate that we’re actually doing okay at this point. We already have (intelligent) life, technology, and (primitive) space travel. And we still have some time before our sun runs out of hydrogen and goes nuclear. Yet none of that matters unless we can develop a sustainable means of living and traveling in space. Maybe we can. What I’ve concluded is that if we do reach this point, we have crossed a remarkable threshold—and will emerge into the (rare?) evolutionary status of having outlived the very life source that created us. It’s natural selection on a Universal scale. “The Origin of the Aliens,” one could say; a survival of the fittest planets. Planets capable of evolving life intelligent enough to leave before the lights go out. I suppose that without a God, NASA is my anti-nihilism. Alone and on my laptop, these ideas can humble me into apathy.

To-day all our novels and newspapers will be found to be swarming with numberless allusions to the popular character called a Cave-Man. He seems to be quite familiar to us, not only as a public character but as a private character. His psychology is seriously taken into account in psychological fiction and psychological medicine. So far as I can understand, his chief occupation in life was knocking his wife about, or treating women in general with what is, I believe, known in the world of the film as 'rough stuff.' I have never happeend to come upon the evidence for this idea; and I do not know on what primitive diaries or prehistoric divorce-reports it is founded. Nor, as I have explained elsewhere, have I ever been able to see the probability of it, even considered a priori. We are always told without any explanation or authority that primitive man waved a club and knocked the woman down before he carried her off. But on every animal analogy, it would seem an almost morbid modesty and reluctance, on the part of the lady, always to insist on being knocked down before consenting to be carried off. And I repeat that I can never comprehend why, when the male was so very rude, the female should have been so very refined. The cave-man may have been a brute, but there is no reason why he should have been more brutal than the brutes. And the loves of the giraffes and the river romances of the hippopotami are affected without any of this preliminary fracas or shindy.

The first twenty years of the young person’s life are spent functioning as a subordinate element in an authority system, and upon leaving school, the male usually moves into either a civilian job or military service. On the job, he learns that although some discreetly expressed dissent is allowable, an underlying posture of submission is required for harmonious functioning with superiors. However much freedom of detail is allowed the individual, the situation is defined as one in which he is to do a job prescribed by someone else. While structures of authority are of necessity present in all societies, advanced or primitive, modern society has the added characteristic of teaching individuals to respond to impersonal authorities. Whereas submission to authority is probably no less for an Ashanti than for an American factory worker, the range of persons who constitute authorities for the native are all personally known to him, while the modern industrial world forces individuals to submit to impersonal authorities, so that responses are made to abstract rank, indicated by an insignia, uniform or title.

Simpson, the student of divinity, it was who arranged his conclusions probably with the best, though not most scientific, appearance of order. Out there, in the heart of unreclaimed wilderness, they had surely witnessed something crudely and essentially primitive. Something that had survived somehow the advance of humanity had emerged terrifically, betraying a scale of life monstrous and immature. He envisaged it rather as a glimpse into prehistoric ages, when superstitions, gigantic and uncouth, still oppressed the hearts of men: when the forces of nature were still untamed, the Powers that may have haunted a primeval universe not yet withdrawn. To this day he thinks of what he termed years later in a sermon 'savage and formidable Potencies lurking behind the souls of men, not evil perhaps in themselves, yet instinctively hostile to humanity as it exists.' ("The Wendigo")

If you could only speak the devil fair enough, he might save you the cost of the doctor. Such strange lingering echoes of the old demon-worship might perhaps even now be caught by the diligent listener among the grey-haired peasantry; for the rude mind with difficulty associates the ideas of power and benignity. A shadowy conception of power that by much persuasion can be induced to refrain from inflicting harm, is the shape most easily taken by the sense of the Invisible in the minds of men who have always been pressed close by primitive wants, and to whom a life of hard toil has never been illuminated by any enthusiastic religious faith. To them pain and mishap present a far wider range of possibilities than gladness and enjoyment: their imagination is almost barren of the images that feed desire and hope, but is all overgrown by recollections that are a perpetual pasture to fear.

What is it that causes us to fall in love? We are met with those first, initial glimpses-- a kind of curiosity, a longing for that which is both familiar and unknown in the other. And then comes the surprise of discovery; we share certain aspirations, certain appreciations, and that which is different excites us. Before each other, we are moved to bravery and we come to reveal more and more of ourselves, and when we do, those very traits that caused us some embarrassment or shame become beautiful in ways we did not understand before, and the entire world becomes more beautiful for it. There are, too, those intimate and nearly primitive stirrings, the scent of the neck, the delicious tremble of skin and breath. Yet for all their pleasures, they are as tenuous as light and air, and demand no fidelity. And then there is this: Does not love depend on some belief in the future, some expectation beyond the delight of the moment? We fall in love because we imagine a certain life together. We will marry. We will laugh and dance together. We will have children. When expectation falls to ruins, what is there left for love?

The baby's large eyes settled on him, and though this has been one of his happiest nights in his whole life, it made him melancholy. He had read somewhere that babies are instinctively drawn to faces, that they will fixate even on drawings or abstract, facelike shapes, and round objects with markings that might resemble eye-mouth-nose. It was information that struck him as terribly sad, terribly lonely - to imagine the infants of the world scoping the blurry atmosphere above them for faces the way primitive people scrutinized the stars for patterns, the way castaways stare at the moon, the blinking of a satellite. It made him sad to think of the baby gathering information - a mind, a soul, slowly solidifying around these impressions, coming to understand cause and effect, coming out of a blank or fog into reality. Into a reality. The true terror, Jonah thought, the true mystery of life was not that we are all going to die, but that we were all born, that we were all once little babies like this, unknowing and slowly reeling in the world, gathering it loop by loop like a ball of string. The true terror was that we once didn't exist and then, through no fault of our own, we had to.

There is a massive, irreconcilable conflict between science and religion. Religion was humanity's original cosmology, biology and anthropology. It provided explanations for the origin of the world, life and humans. Science now gives us increasingly complete explanations for those big three. We know the origins of the universe, the physics of the big bang and how the basic chemical elements formed in supernovas. We know that life on this planet originated about 4 billion years ago, and we are all descendants of that original replicating molecule. Thanks to Darwin we know that natural selection is the only workable explanation for the design and variety of all life on this planet. Paleoanthropologists and geneticists have reconstructed much of the human tree of life. We are risen apes, not fallen angels. We are the most successful and last surviving African hominid. Every single person on this Earth, all 7 billion of us, arose 50,000 years ago from small bands of African hunter-gatherers, a total population of somewhere between 600 and 2,000 individuals.

I was like Robinson Crusoe on the island of Tobago. For hours at a stretch I would lie in the sun doing nothing, thinking of nothing. To keep the mind empty is a feat, a very healthful feat too. To be silent the whole day long, see no newspaper, hear no radio, listen to no gossip, be thoroughly and completely lazy, thoroughly and completely indifferent to the fate of the world is the finest medicine a man can give himself. The book-learning gradually dribbles away; problems melt and dissolve; ties are gently severed; thinking, when you deign to indulge in it, becomes very primitive; the body becomes a new and wonderful instrument; you look at plants or stones or fish with different eyes; you wonder what people are struggling to accomplish with their frenzied activities; you know there is a war on but you haven't the faintest idea what it's about or why people should enjoy killing one another; you look at a place like Albania—it was constantly staring me in the eyes—and you say to yourself, yesterday it was Greek, to-day it's Italian, to-morrow it may be German or Japanese, and you let it be anything it chooses to be. When you're right with yourself it doesn't matter which flag is flying over your head or who owns what or whether you speak English or Monongahela. The absence of newspapers, the absence of news about what men are doing in different parts of the world to make life more livable or unlivable is the greatest single boon. If we could just eliminate newspapers a great advance would be made, I am sure of it. Newspapers engender lies, hatred, greed, envy, suspicion, fear, malice. We don't need the truth as it is dished up to us in the daily papers. We need peace and solitude and idleness. If we could all go on strike and honestly disavow all interest in what our neighbor is doing we might get a new lease on life. We might learn to do without telephones and radios and newspapers, without machines of any kind, without factories, without mills, without mines, without explosives, without battleships, without politicians, without lawyers, without canned goods, without gadgets, without razor blades even or cellophane or cigarettes or money. This is a pipe dream, I know.

Questions of Travel There are too many waterfalls here; the crowded streams hurry too rapidly down to the sea, and the pressure of so many clouds on the mountaintops makes them spill over the sides in soft slow-motion, turning to waterfalls under our very eyes. —For if those streaks, those mile-long, shiny, tearstains, aren't waterfalls yet, in a quick age or so, as ages go here, they probably will be. But if the streams and clouds keep travelling, travelling, the mountains look like the hulls of capsized ships, slime-hung and barnacled. Think of the long trip home. Should we have stayed at home and thought of here? Where should we be today? Is it right to be watching strangers in a play in this strangest of theatres? What childishness is it that while there's a breath of life in our bodies, we are determined to rush to see the sun the other way around? The tiniest green hummingbird in the world? To stare at some inexplicable old stonework, inexplicable and impenetrable, at any view, instantly seen and always, always delightful? Oh, must we dream our dreams and have them, too? And have we room for one more folded sunset, still quite warm? But surely it would have been a pity not to have seen the trees along this road, really exaggerated in their beauty, not to have seen them gesturing like noble pantomimists, robed in pink. —Not to have had to stop for gas and heard the sad, two-noted, wooden tune of disparate wooden clogs carelessly clacking over a grease-stained filling-station floor. (In another country the clogs would all be tested. Each pair there would have identical pitch.) —A pity not to have heard the other, less primitive music of the fat brown bird who sings above the broken gasoline pump in a bamboo church of Jesuit baroque: three towers, five silver crosses. —Yes, a pity not to have pondered, blurredly and inconclusively, on what connection can exist for centuries between the crudest wooden footwear and, careful and finicky, the whittled fantasies of wooden cages. —Never to have studied history in the weak calligraphy of songbirds' cages. —And never to have had to listen to rain so much like politicians' speeches: two hour of unrelenting oratory and then a sudden golden silence in which the traveller takes a notebook, writes: "Is it lack of imagination that makes us come to imagined places, not just stay at home? Or could Pascal have been entirely right about just sitting quietly in one's room? Continent, city, country, society: the choice is never wide and never free. And here, or there...No. Should we have stayed at home, wherever that may be?

For as to what we have heard you affirm, that there are other kingdoms and states in the world inhabited by human creatures as large as yourself, our philosophers are in much doubt, and would rather conjecture that you dropped from the moon, or one of the stars; because it is certain, that a hundred mortals of your bulk would in a short time destroy all the fruits and cattle of his majesty’s dominions: besides, our histories of six thousand moons make no mention of any other regions than the two great empires of Lilliput and Blefuscu. Which two mighty powers have, as I was going to tell you, been engaged in a most obstinate war for six-and-thirty moons past. It began upon the following occasion. It is allowed on all hands, that the primitive way of breaking eggs, before we eat them, was upon the larger end; but his present majesty’s grandfather, while he was a boy, going to eat an egg, and breaking it according to the ancient practice, happened to cut one of his fingers. Whereupon the emperor his father published an edict, commanding all his subjects, upon great penalties, to break the smaller end of their eggs. The people so highly resented this law, that our histories tell us, there have been six rebellions raised on that account; wherein one emperor lost his life, and another his crown. These civil commotions were constantly fomented by the monarchs of Blefuscu; and when they were quelled, the exiles always fled for refuge to that empire. It is computed that eleven thousand persons have at several times suffered death, rather than submit to break their eggs at the smaller end. Many hundred large volumes have been published upon this controversy: but the books of the Big-endians have been long forbidden, and the whole party rendered incapable by law of holding employments. During the course of these troubles, the emperors of Blefusca did frequently expostulate by their ambassadors, accusing us of making a schism in religion, by offending against a fundamental doctrine of our great prophet Lustrog, in the fifty-fourth chapter of the Blundecral (which is their Alcoran). This, however, is thought to be a mere strain upon the text; for the words are these: ‘that all true believers break their eggs at the convenient end.’ And which is the convenient end, seems, in my humble opinion to be left to every man’s conscience, or at least in the power of the chief magistrate to determine.