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It is necessary to be able to withstand all this, to agree to any and every sacrifice, and even—if need be—to resort to all sorts of stratagems, manoeuvres and illegal methods, to evasion and subterfuges in order to penetrate the trade unions, to remain in them, and to carry on Communist work in them at all costs.
The only sadnesses that are dangerous and unhealthy are the ones that we carry around in public in order to drown them out with the noise; like diseases that are treated superficially and foolishly, they just withdraw and after a short interval break out again all the more terribly; and gather inside us and are life, are life that is unlived, rejected, lost, life that we can die of.
We ought to be able to persuade on opposite sides of a question; as also we ought in the case of arguing by syllogism: not that we should practice both, for it is not right to persuade to what is bad; but in order that the bearing of the case may not escape us, and that when another makes an unfair use of these reasonings, we may be able to solve them.
I abhor unjust war. I abhor injustice and bullying by the strong at the expense of the weak, whether among nations or individuals. I abhor violence and bloodshed. I believe that war should never be resorted to when, or so long as, it is honorably possible to avoid it. I respect all men and women who from high motives and with sanity and self-respect do all they can to avert war. I advocate preparation for war in order to avert war; and I should never advocate war unless it were the only alternative to dishonor.
The creed of evil has been, since the beginnings of highly industrialized society, not only a precursor of barbarism but a mask of good. The worth of the latter was transferred to the evil that drew to itself all the hatred and resentment of an order which drummed good into its adherents so that it could with impunity be evil.
The really important facts were that spatial relationships had ceased to matter very much and that my mind was perceiving the world in terms of other than spatial categories. At ordinary times the eye concerns itself with such problems as where? — how far? — how situated in relation to what? In the mescaline experience the implied questions to which the eye responds are of another order. Place and distance cease to be of much interest. The mind does its perceiving in terms of intensity of existence, profundity of significance, relationships within a pattern.
In disputes about natural phenomena one must begin not with the authority of Scriptural passage but with sensory experience and necessary demonstrations. For the Holy Scripture and nature derive equally from the Godhead, the former as the dictation of the Holy Spirit and the latter as the most obedient executrix of God's orders.
In order to depict nature in its exalted sublimity, we must not dwell exclusively on its external manifestations, but we must trace its image, reflected in the mind of man, at one time filling the dreamy land of physical myths with forms of grace and beauty, and at another developing the noble germ of artistic creations.