The Grand Inquisitor

From a story in the Brothers Karamazov in which the Grand Inquisitor speaks to a returned Jesus, captured and imprisoned:

“‘Is it Thou? Thou?’ but receiving no answer, he adds at once. ‘Don’t answer, be silent. What canst Thou say, indeed? I know too well what Thou wouldst say. And Thou hast no right to add anything to what Thou hadst said of old. Why, then, art Thou come to hinder us? For Thou hast come to hinder us, and Thou knowest that. But dost thou know what will be to-morrow? I know not who Thou art and care not to know whether it is Thou or only a semblance of Him, but to-morrow I shall condemn Thee and burn Thee at the stake as the worst of heretics. And the very people who have to-day kissed Thy feet, to-morrow at the faintest sign from me will rush to heap up the embers of Thy fire. Knowest Thou that? Yes, maybe Thou knowest it,’ he added with thoughtful penetration, never for a moment taking his eyes off the Prisoner.”
…
‘Hast Thou the right to reveal to us one of the mysteries of that world from which Thou hast come?’ my old man asks Him, and answers the question for Him. ‘No, Thou hast not; that Thou mayest not add to what has been said of old, and mayest not take from men the freedom which Thou didst exalt when Thou wast on earth. Whatsoever Thou revealest anew will encroach on men’s freedom of faith; for it will be manifest as a miracle, and the freedom of their faith was dearer to Thee than anything in those days fifteen hundred years ago. Didst Thou not often say then, “I will make you free”? But now Thou hast seen these “free” men,’ the old man adds suddenly, with a pensive smile. ‘Yes, we’ve paid dearly for it,’ he goes on, looking sternly at Him, ‘but at last we have completed that work in Thy name. For fifteen centuries we have been wrestling with Thy freedom, but now it is ended and over for good. Dost Thou not believe that it’s over for good? Thou lookest meekly at me and deignest not even to be wroth with me. But let me tell Thee that now, to-day, people are more persuaded than ever that they have perfect freedom, yet they have brought their freedom to us and laid it humbly at our feet. But that has been our doing. Was this what Thou didst? Was this Thy freedom?'”
…
‘For now’ (he is speaking of the Inquisition, of course) ‘for the first time it has become possible to think of the happiness of men. Man was created a rebel; and how can rebels be happy? Thou wast warned,’ he says to Him. ‘Thou hast had no lack of admonitions and warnings, but Thou didst not listen to those warnings; Thou didst reject the only way by which men might be made happy. But, fortunately, departing Thou didst hand on the work to us. Thou hast promised, Thou hast established by Thy word, Thou hast given to us the right to bind and to unbind, and now, of course, Thou canst not think of taking it away. Why, then, hast Thou come to hinder us?'”
…
“‘The wise and dread spirit, the spirit of self-destruction and non-existence,’ the old man goes on, great spirit talked with Thee in the wilderness, and we are told in the books that he “tempted” Thee. Is that so? And could anything truer be said than what he revealed to Thee in three questions and what Thou didst reject, and what in the books is called “the temptation”? And yet if there has ever been on earth a real stupendous miracle, it took place on that day, on the day of the three temptations. The statement of those three questions was itself the miracle. If it were possible to imagine simply for the sake of argument that those three questions of the dread spirit had perished utterly from the books, and that we had to restore them and to invent them anew, and to do so had gathered together all the wise men of the earth- rulers, chief priests, learned men, philosophers, poets- and had set them the task to invent three questions, such as would not only fit the occasion, but express in three words, three human phrases, the whole future history of the world and of humanity- dost Thou believe that all the wisdom of the earth united could have invented anything in depth and force equal to the three questions which were actually put to Thee then by the wise and mighty spirit in the wilderness? From those questions alone, from the miracle of their statement, we can see that we have here to do not with the fleeting human intelligence, but with the absolute and eternal. For in those three questions the whole subsequent history of mankind is, as it were, brought together into one whole, and foretold, and in them are united all the unsolved historical contradictions of human nature. At the time it could not be so clear, since the future was unknown; but now that fifteen hundred years have passed, we see that everything in those three questions was so justly divined and foretold, and has been so truly fulfilled, that nothing can be added to them or taken from them.

“Judge Thyself who was right- Thou or he who questioned Thee then? Remember the first question; its meaning, in other words, was this: “Thou wouldst go into the world, and art going with empty hands, with some promise of freedom which men in their simplicity and their natural unruliness cannot even understand, which they fear and dread- for nothing has ever been more insupportable for a man and a human society than freedom. But seest Thou these stones in this parched and barren wilderness? Turn them into bread, and mankind will run after Thee like a flock of sheep, grateful and obedient, though for ever trembling, lest Thou withdraw Thy hand and deny them Thy bread.” But Thou wouldst not deprive man of freedom and didst reject the offer, thinking, what is that freedom worth if obedience is bought with bread? Thou didst reply that man lives not by bread alone. But dost Thou know that for the sake of that earthly bread the spirit of the earth will rise up against Thee and will strive with Thee and overcome Thee, and all will follow him, crying, “Who can compare with this beast? He has given us fire from heaven!” Dost Thou know that the ages will pass, and humanity will proclaim by the lips of their sages that there is no crime, and therefore no sin; there is only hunger? “Feed men, and then ask of them virtue!” that’s what they’ll write on the banner, which they will raise against Thee, and with which they will destroy Thy temple. Where Thy temple stood will rise a new building; the terrible tower of Babel will be built again, and though, like the one of old, it will not be finished, yet Thou mightest have prevented that new tower and have cut short the sufferings of men for a thousand years; for they will come back to us after a thousand years of agony with their tower. They will seek us again, hidden underground in the catacombs, for we shall be again persecuted and tortured. They will find us and cry to us, “Feed us, for those who have promised us fire from heaven haven’t given it!” And then we shall finish building their tower, for he finishes the building who feeds them. And we alone shall feed them in Thy name, declaring falsely that it is in Thy name. Oh, never, never can they feed themselves without us! No science will give them bread so long as they remain free. In the end they will lay their freedom at our feet, and say to us, “Make us your slaves, but feed us.” They will understand themselves, at last, that freedom and bread enough for all are inconceivable together, for never, never will they be able to share between them! They will be convinced, too, that they can never be free, for they are weak, vicious, worthless, and rebellious. Thou didst promise them the bread of Heaven, but, I repeat again, can it compare with earthly bread in the eyes of the weak, ever sinful and ignoble race of man? And if for the sake of the bread of Heaven thousands shall follow Thee, what is to become of the millions and tens of thousands of millions of creatures who will not have the strength to forego the earthly bread for the sake of the heavenly? Or dost Thou care only for the tens of thousands of the great and strong, while the millions, numerous as the sands of the sea, who are weak but love Thee, must exist only for the sake of the great and strong? No, we care for the weak too. They are sinful and rebellious, but in the end they too will become obedient. They will marvel at us and look on us as gods, because we are ready to endure the freedom which they have found so dreadful and to rule over them- so awful it will seem to them to be free. But we shall tell them that we are Thy servants and rule them in Thy name. We shall deceive them again, for we will not let Thee come to us again. That deception will be our suffering, for we shall be forced to lie.

“‘This is the significance of the first question in the wilderness, and this is what Thou hast rejected for the sake of that freedom which Thou hast exalted above everything. Yet in this question lies hid the great secret of this world. Choosing “bread,” Thou wouldst have satisfied the universal and everlasting craving of humanity- to find someone to worship. So long as man remains free he strives for nothing so incessantly and so painfully as to find someone to worship. But man seeks to worship what is established beyond dispute, so that all men would agree at once to worship it. For these pitiful creatures are concerned not only to find what one or the other can worship, but to find community of worship is the chief misery of every man individually and of all humanity from the beginning of time. For the sake of common worship they’ve slain each other with the sword. They have set up gods and challenged one another, “Put away your gods and come and worship ours, or we will kill you and your gods!” And so it will be to the end of the world, even when gods disappear from the earth; they will fall down before idols just the same. Thou didst know, Thou couldst not but have known, this fundamental secret of human nature, but Thou didst reject the one infallible banner which was offered Thee to make all men bow down to Thee alone- the banner of earthly bread; and Thou hast rejected it for the sake of freedom and the bread of Heaven. Behold what Thou didst further. And all again in the name of freedom! I tell Thee that man is tormented by no greater anxiety than to find someone quickly to whom he can hand over that gift of freedom with which the ill-fated creature is born. But only one who can appease their conscience can take over their freedom. In bread there was offered Thee an invincible banner; give bread, and man will worship thee, for nothing is more certain than bread. But if someone else gains possession of his conscience- Oh! then he will cast away Thy bread and follow after him who has ensnared his conscience. In that Thou wast right. For the secret of man’s being is not only to live but to have something to live for. Without a stable conception of the object of life, man would not consent to go on living, and would rather destroy himself than remain on earth, though he had bread in abundance. That is true. But what happened? Instead of taking men’s freedom from them, Thou didst make it greater than ever! Didst Thou forget that man prefers peace, and even death, to freedom of choice in the knowledge of good and evil? Nothing is more seductive for man than his freedom of conscience, but nothing is a greater cause of suffering. And behold, instead of giving a firm foundation for setting the conscience of man at rest for ever, Thou didst choose all that is exceptional, vague and enigmatic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all- Thou who didst come to give Thy life for them! Instead of taking possession of men’s freedom, Thou didst increase it, and burdened the spiritual kingdom of mankind with its sufferings for ever. Thou didst desire man’s free love, that he should follow Thee freely, enticed and taken captive by Thee. In place of the rigid ancient law, man must hereafter with free heart decide for himself what is good and what is evil, having only Thy image before him as his guide. But didst Thou not know that he would at last reject even Thy image and Thy truth, if he is weighed down with the fearful burden of free choice? They will cry aloud at last that the truth is not in Thee, for they could not have been left in greater confusion and suffering than Thou hast caused, laying upon them so many cares and unanswerable problems.

“‘So that, in truth, Thou didst Thyself lay the foundation for the destruction of Thy kingdom, and no one is more to blame for it. Yet what was offered Thee? There are three powers, three powers alone, able to conquer and to hold captive for ever the conscience of these impotent rebels for their happiness those forces are miracle, mystery and authority. Thou hast rejected all three and hast set the example for doing so. When the wise and dread spirit set Thee on the pinnacle of the temple and said to Thee, “If Thou wouldst know whether Thou art the Son of God then cast Thyself down, for it is written: the angels shall hold him up lest he fall and bruise himself, and Thou shalt know then whether Thou art the Son of God and shalt prove then how great is Thy faith in Thy Father.” But Thou didst refuse and wouldst not cast Thyself down. Oh, of course, Thou didst proudly and well, like God; but the weak, unruly race of men, are they gods? Oh, Thou didst know then that in taking one step, in making one movement to cast Thyself down, Thou wouldst be tempting God and have lost all Thy faith in Him, and wouldst have been dashed to pieces against that earth which Thou didst come to save. And the wise spirit that tempted Thee would have rejoiced. But I ask again, are there many like Thee? And couldst Thou believe for one moment that men, too, could face such a temptation? Is the nature of men such, that they can reject miracle, and at the great moments of their life, the moments of their deepest, most agonising spiritual difficulties, cling only to the free verdict of the heart? Oh, Thou didst know that Thy deed would be recorded in books, would be handed down to remote times and the utmost ends of the earth, and Thou didst hope that man, following Thee, would cling to God and not ask for a miracle. But Thou didst not know that when man rejects miracle he rejects God too; for man seeks not so much God as the miraculous. And as man cannot bear to be without the miraculous, he will create new miracles of his own for himself, and will worship deeds of sorcery and witchcraft, though he might be a hundred times over a rebel, heretic and infidel. Thou didst not come down from the Cross when they shouted to Thee, mocking and reviling Thee, “Come down from the cross and we will believe that Thou art He.” Thou didst not come down, for again Thou wouldst not enslave man by a miracle, and didst crave faith given freely, not based on miracle. Thou didst crave for free love and not the base raptures of the slave before the might that has overawed him for ever. But Thou didst think too highly of men therein, for they are slaves, of course, though rebellious by nature. Look round and judge; fifteen centuries have passed, look upon them. Whom hast Thou raised up to Thyself? I swear, man is weaker and baser by nature than Thou hast believed him! Can he, can he do what Thou didst? By showing him so much respect, Thou didst, as it were, cease to feel for him, for Thou didst ask far too much from him- Thou who hast loved him more than Thyself! Respecting him less, Thou wouldst have asked less of him. That would have been more like love, for his burden would have been lighter. He is weak and vile. What though he is everywhere now rebelling against our power, and proud of his rebellion? It is the pride of a child and a schoolboy. They are little children rioting and barring out the teacher at school. But their childish delight will end; it will cost them dear. Mankind as a whole has always striven to organise a universal state. There have been many great nations with great histories, but the more highly they were developed the more unhappy they were, for they felt more acutely than other people the craving for world-wide union. The great conquerors, Timours and Ghenghis-Khans, whirled like hurricanes over the face of the earth striving to subdue its people, and they too were but the unconscious expression of the same craving for universal unity. Hadst Thou taken the world and Caesar’s purple, Thou wouldst have founded the universal state and have given universal peace. For who can rule men if not he who holds their conscience and their bread in his hands? We have taken the sword of Caesar, and in taking it, of course, have rejected Thee and followed him. Oh, ages are yet to come of the confusion of free thought, of their science and cannibalism. For having begun to build their tower of Babel without us, they will end, of course, with cannibalism. But then the beast will crawl to us and lick our feet and spatter them with tears of blood. And we shall sit upon the beast and raise the cup, and on it will be written, “Mystery.” But then, and only then, the reign of peace and happiness will come for men. Thou art proud of Thine elect, but Thou hast only the elect, while we give rest to all. And besides, how many of those elect, those mighty ones who could become elect, have grown weary waiting for Thee, and have transferred and will transfer the powers of their spirit and the warmth of their heart to the other camp, and end by raising their free banner against Thee. Thou didst Thyself lift up that banner. But with us all will be happy and will no more rebel nor destroy one another as under Thy freedom. Oh, we shall persuade them that they will only become free when they renounce their freedom to us and submit to us. And shall we be right or shall we be lying? They will be convinced that we are right, for they will remember the horrors of slavery and confusion to which Thy freedom brought them. Freedom, free thought, and science will lead them into such straits and will bring them face to face with such marvels and insoluble mysteries, that some of them, the fierce and rebellious, will destroy themselves, others, rebellious but weak, will destroy one another, while the rest, weak and unhappy, will crawl fawning to our feet and whine to us: “Yes, you were right, you alone possess His mystery, and we come back to you, save us from ourselves!”

“‘Receiving bread from us, they will see clearly that we take the bread made by their hands from them, to give it to them, without any miracle. They will see that we do not change the stones to bread, but in truth they will be more thankful for taking it from our hands than for the bread itself! For they will remember only too well that in old days, without our help, even the bread they made turned to stones in their hands, while since they have come back to us, the very stones have turned to bread in their hands. Too, too well will they know the value of complete submission! And until men know that, they will be unhappy. Who is most to blame for their not knowing it?-speak! Who scattered the flock and sent it astray on unknown paths? But the flock will come together again and will submit once more, and then it will be once for all. Then we shall give them the quiet humble happiness of weak creatures such as they are by nature. Oh, we shall persuade them at last not to be proud, for Thou didst lift them up and thereby taught them to be proud. We shall show them that they are weak, that they are only pitiful children, but that childlike happiness is the sweetest of all. They will become timid and will look to us and huddle close to us in fear, as chicks to the hen. They will marvel at us and will be awe-stricken before us, and will be proud at our being so powerful and clever that we have been able to subdue such a turbulent flock of thousands of millions. They will tremble impotently before our wrath, their minds will grow fearful, they will be quick to shed tears like women and children, but they will be just as ready at a sign from us to pass to laughter and rejoicing, to happy mirth and childish song. Yes, we shall set them to work, but in their leisure hours we shall make their life like a child’s game, with children’s songs and innocent dance. Oh, we shall allow them even sin, they are weak and helpless, and they will love us like children because we allow them to sin. We shall tell them that every sin will be expiated, if it is done with our permission, that we allow them to sin because we love them, and the punishment for these sins we take upon ourselves. And we shall take it upon ourselves, and they will adore us as their saviours who have taken on themselves their sins before God. And they will have no secrets from us. We shall allow or forbid them to live with their wives and mistresses, to have or not to have children according to whether they have been obedient or disobedient- and they will submit to us gladly and cheerfully. The most painful secrets of their conscience, all, all they will bring to us, and we shall have an answer for all. And they will be glad to believe our answer, for it will save them from the great anxiety and terrible agony they endure at present in making a free decision for themselves. And all will be happy, all the millions of creatures except the hundred thousand who rule over them. For only we, we who guard the mystery, shall be unhappy. There will be thousands of millions of happy babes, and a hundred thousand sufferers who have taken upon themselves the curse of the knowledge of good and evil. Peacefully they will die, peacefully they will expire in Thy name, and beyond the grave they will find nothing but death. But we shall keep the secret, and for their happiness we shall allure them with the reward of heaven and eternity. Though if there were anything in the other world, it certainly would not be for such as they. It is prophesied that Thou wilt come again in victory, Thou wilt come with Thy chosen, the proud and strong, but we will say that they have only saved themselves, but we have saved all. We are told that the harlot who sits upon the beast, and holds in her hands the mystery, shall be put to shame, that the weak will rise up again, and will rend her royal purple and will strip naked her loathsome body. But then I will stand up and point out to Thee the thousand millions of happy children who have known no sin. And we who have taken their sins upon us for their happiness will stand up before Thee and say: “Judge us if Thou canst and darest.” Know that I fear Thee not. Know that I too have been in the wilderness, I too have lived on roots and locusts, I too prized the freedom with which Thou hast blessed men, and I too was striving to stand among Thy elect, among the strong and powerful, thirsting “to make up the number.” But I awakened and would not serve madness. I turned back and joined the ranks of those who have corrected Thy work. I left the proud and went back to the humble, for the happiness of the humble. What I say to Thee will come to pass, and our dominion will be built up. I repeat, to-morrow Thou shalt see that obedient flock who at a sign from me will hasten to heap up the hot cinders about the pile on which I shall burn Thee for coming to hinder us. For if anyone has ever deserved our fires, it is Thou. To-morrow I shall burn Thee. Dixi.'”*

* I have spoken.

Prescient; yet it is not the Catholic church to which they bow for their bread, but unto the non-theistic ideological sons of the puritans.

Hymn to Physical Pain

I haven’t had time to make the next post in the Omega’s Guide series, so here’s some Kipling instead, because it’s always a good time for Kipling:

Dread Mother of Forgetfulness
Who, when Thy reign begins,
Wipest away the Soul’s distress,
And memory of her sins.

The trusty Worm that dieth not–
The steadfast Fire also,
By Thy contrivance are forgot
In a completer woe.

Thine are the lidless eyes of night
That stare upon our tears,
Through certain hours which in our sight
Exceed a thousand years:

Thine is the thickness of the Dark
That presses in our pain,
As Thine the Dawn that bids us mark
Life’s grinning face again.

Thine is the weariness outworn
No promise shall relieve,
That says at eve, “Would God ’twere morn”
At morn, “Would God ’twere eve!”

And when Thy tender mercies cease
And life unvexed is due,
Instant upon the false release
The Worm and Fire renew.

Wherefore we praise Thee in the deep,
And on our beds we pray
For Thy return that Thou may’st keep
The Pains of Hell at bay!

Reading and Understanding

In the comments to my Omega’s Guide – Mind post, Ballista posted on the difference between reading and understanding and electricangel said it should get its own post, and I agree.

Actually, something I’ve found with my experiences (as illustrated on my blog in several different ways) is that simple reading doesn’t do this. What you are speaking of is the idea of training your mind. One can simply read something, never engage their mind, and just move on and are never better for it. For example, this is what is happens with the average Churchian since most of them do actually read copious amounts of Scripture.

The problem is that their minds are untrained. They do not engage their minds in what they read, nor they never desire to do so. You might say that they would have to when it comes to sitting in on the Bible studies, but believe it or not, this is the time when it reveals itself to those who know what to look for when interacting. Typically, this comes in the lack of depth of discussion. Sure, they’ve read the material, and even know what it says it on a shallow and passive level, but they don’t understand the deeper concepts it relates. Even Scripture itself points to how it should be handled:

This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. (Joshua 1:8)

Note it says meditate, not read. This requires mental engagement with a focused goal, which requires training of your mind. This mental engagement can occur at any time, which is why it says “day and night” (or some Jewish commentaries will say “all day and all night”).

This isn’t limited to just Scripture, but any work of writing (yes even popular fiction, though you’ll find your enjoyment of a work you engage with as opposed to simply read is proportional to the strength of the mind of the author and their degree of mental engagement in writing the text. Perhaps this is one reason why GBFM’s famous list isn’t revered that much anymore. No one engages their minds with the text and consequently find it boring.

I’m thinking on how to handle a post on what “training your mind” looks like (in the vein of “how to study Scripture”), but it can be hard to describe mental processes in a way that others can relate to and understand.

The point Ballista makes here is worth knowing; I’m not going to repeat what he wrote, because he wrote it well; this post is to bring this distinction to the attention of others.

Anybody looking to better themselves intellectually needs to know the difference between just surface reading and understanding what is read. That is why I recommended How to Read a Book for those who weren’t sure of how to get the most form reading non-fiction.

That being said my goal’s for the Omega’s Guide project are limited. I’m not trying to create scholars with it. The develop the mind portion is a minor side part of the project; the mind portion could become a whole series in itself (and almost is, if you’ve been following along on my Reading List project).

What I am trying to do is distill many years worth of effort and experience on my part of going from a complete and total loser to a socially functioning man into a guide so that others can do it a bit easier and a bit faster than I did. There is not much advice out there in the manosphere for the abject loser, the omega, so I’m trying to fill that hole.

So, it is necessary to gloss over some of the things that are only tangential to the project. I assumed that those reading would understand I didn’t mean to just read, but to try to comprehend what they read. I was hoping that by simply having those following my plan read, they would begin to look into deeper understandings on their own.

lolz also had a few good things to say on the topic as well:

You can read n chapters a day, but without engagement and understanding it is useless.

The Bible was written in a high-context ANE culture, so you can’t just read it like a newspaper – far better to read less, but with deep engagement and understanding – with commentaries, Catechisms, solid theological texts, etc.

We see this same pattern in how Evangelicals copiously quote lone, disconnected Bible verses, out of immediate textual context, as well as cultural context, and come up with their ridiculous Churchian teachings as a result. We also see the Pharasaic legalism involved here, e.g. (“I read 3 chapters from the Scriptures a day” [another person says] “well I read 4 so I’m holier than you” and yet another says “I laugh at you heathens – you must read an entire book daily, or you are not a proper servant leader of our church!”, etc…

Note too that chapter and verse are artificial indices imposed on Scripture after it’s creation, for our convenience, and have no Spiritual significance of application. So the guidelines should be to pursue learning more about the Kingdom each day, with Scripture at the core, and various other assistant texts and teachers (like a non-Churchian Priest/Pastor/Bible Study leader/good theological stuff like Chesterton) as is Spiritually profitable. It’s not some issue of reading a certain amount of raw text/day – an issue of quality, not quantity.

Not much to add on my part.

These two have written wisdom, I though it fitting to share said wisdom.

Omega’s Guide – Mind

You should now be on your way to being a socially active person; you’ve got hobbies, sports, and martial arts and are learning social skills, but you need a bit more; you need something to talk about. Your activities give you a couple topics of conversation, but if you drone on them too long, you might wind up an insufferable bore to those who don’t share your enthusiasms.

What you need is to develop yourself intellectually. A man should develop his mind as well as his social skills and body (next week). To do this. you need to read.

You probably already read a bit, but, like most people, it’s probably mostly popular or genre fiction. There’s nothing wrong with reading popular fiction, but to become a better, more interesting person you need to intersperse it with things that are more intellectually demanding.

Here’s why you should start reading non-fiction:

• You’ll learn more about the world around you. And knowledge is power!
• You’ll find more things that interest you.
• You’ll enjoy it. This seems wied, I know; I used to think non-fiction was boring too. I used to read SF and fantasy almost exclusively, but as I started reading more non-fiction, I began to enjoy non-fiction more. Nowadays, other than a few of my favourite authors I prefer non-fiction to the majority of fiction.
• You’ll become a more well-rounded person.
• You’ll have interesting topics of conversation for talking to others, because frankly, no one cares to talk about the latest in the Honor Harrington series.
• If you can talk knowledgeably about interesting things, you’ll be more likely to make interesting friends.
• Being knowledgable about (non-nerdy) things can be attractive to some kinds of women.

Make yourself a better man, start reading non-fiction.

****

Some tips:

Choose a topic that interests you. Especially when you first start reading non-fiction, it can be tempting to try to read something “you should know about” or pick up one of the classics then never get more than a chapter in because it bores you stiff. Choose something that you genuinely want to learn more about. I’m not going to tell you what to read, but I will make some suggestions to help get you started. Choose something that appeals to you.

You may want to start off with popular non-fiction. Diving straight from genre fiction into the classics or other dense reading can be a harsh transition and there’s a good chance you’ll end up bored. Popular non-fiction usually reads fairly breezily and is a good transition into the realm of non-fiction.

This should be obvious, but if you can’t afford to purchase books, use a library.

Have a pencil when you read so you can highlight important points or make notes to yourself.

Check the Amazon reviews, especially the 2-4 star ones, to make sure you’re getting a good book that is what you’re hoping it is.

If you’re not sure how to go about getting the most from non-fiction reading, you could start with reading How to Read a Book. It’s rather dry, but it has some decent tips. (Skip the third section).

Really, there’s not that many tips. Simply choose a non-fiction book and start reading.

****

Some reading suggestions:

The Bible – If you’re a Christian, start reading the Bible regularly. (I know, every Christian has a hard time reading regularly, I do too; but it is good to do). Read a few chapters a day. It’s good for your spiritual life and talking about what your recent Bible readings is an easy conversation topic in Christian circles. Being knowledgeable of the Bible will also help impress the right kind of Christian girl. If you’re a non-Christian, the Bible is probably the single most influential book in the Western Canon, so you should read it at some point.

Reading Lists – If there’s some topic you’d like to know more about find a reading list on the internet and use that. I’ve made both a Free Man’s Reading List and an Dark Enlightenment Reading List if those topics interest you.

Your hobbies – You’re doing your hobbies because you enjoy them, so why not read a book on doing them better, on the history of the hobby, or something else related to it?

Popular Economics – Popular economics is how I got into reading non-fiction outside of school. Economics covers a wide range of activity and the pop books do so as well, so there’s all kinds of interesting arguments and ideas. Freakonomics, the Armchair Economist, and the Undercover Economist are easy and fun introductions to the genre.

Malcom Gladwell – I’ll occasionally rag on Gladwell, but he’s popular for a reason. His books are well-written and interesting, if somewhat shallow and occasionally obvious. His easy-reading style makes for a good transition from fiction to non-fiction and his books are designed to be able pick little tidbits as conversation fodder. Blink and the Tipping Point were his better ones.

Nassim Taleb – His books are well-written, informative, and entertaining. I’d highly recommend the Black Swan and Fooled by Randomness. I’ve heard Antifragile is good as well, but haven’t read it.

Sun Tzu – The Art of War is a classic in strategy and what man isn’t interested in the strategy of war. It’s a relatively simple read and can be poetic. I’d recommend it.

Roy Baumeister – Willpower is a great book and will be useful to you in implement this guide. I’d highly recommend it.

Jack Donovan – The Way of Men is an excellent book on masculinity. If you’re trying trying to build yourself up as a man, I can not recommend it highly enough.

Isaac Asimov – Did you know the SF great wrote a Treasury of Humour? Well, he did, and it is a fun read on the theory of humour. It will provide you with a small arsenal of jokes and a look into how humour works, making for good conversation fodder.

Darrell Huff – How to Lie with Statistics is a short, fun little book on the manipulation of stats.

Rudyard Kipling – I recommend his poetry all the time, and I’ll continue to do so. You won’t regret picking up a nice collection of his poetry and flipping through it.

I’m not going to go more than that. These are just suggestions if you can’t think of anything else you want to read. They were mainly chosen for being both informative and simple to read, making them a non-agonizing way to transition into reading non-fiction. There are millions of books out there, find one that interests you.

****

Your Goal:

Your goal for the week is to develop your mind byfind a non-fiction book that interests you, purchase or borrow it, and being reading it.

Hymn Before Action

I’ve been too busy to create original content, so that’s an excellent excuse to post more Kipling. Here’s his Hymn Before Action:

The earth is full of anger,
The seas are dark with wrath,
The Nations in their harness
Go up against our path:
Ere yet we loose the legions —
Ere yet we draw the blade,
Jehovah of the Thunders,
Lord God of Battles, aid!

High lust and froward bearing,
Proud heart, rebellious brow —
Deaf ear and soul uncaring,
We seek Thy mercy now!
The sinner that forswore Thee,
The fool that passed Thee by,
Our times are known before Thee —
Lord, grant us strength to die!

For those who kneel beside us
At altars not Thine own,
Who lack the lights that guide us,
Lord, let their faith atone!
If wrong we did to call them,
By honour bound they came;
Let not Thy Wrath befall them,
But deal to us the blame.

From panic, pride, and terror
Revenge that knows no rein —
Light haste and lawless error,
Protect us yet again,
Cloke Thou our undeserving,
Make firm the shuddering breath,
In silence and unswerving
To taste Thy lesser death.

Ah, Mary pierced with sorrow,
Remember, reach and save
The soul that comes to-morrow
Before the God that gave!
Since each was born of woman,
For each at utter need —
True comrade and true foeman —
Madonna, intercede!

E’en now their vanguard gathers,
E’en now we face the fray —
As Thou didst help our fathers,
Help Thou our host to-day.
Fulfilled of signs and wonders,
In life, in death made clear —
Jehovah of the Thunders,
Lord God of Battles, hear!

Lost Kipling Poems – The Press

As long-time readers may know, I’m a fan of Kipling, and I think you should be too.

The news out of Britain is that that 50 new Kipling poems have been discovered. They are being put in a new collection that will contain all of his known poems? I haven’t drooled as much over a book since the Complete Calvin and Hobbes. Sadly, the $295 price tag is a bit higher than I’m willing to pay at this time. Hopefully, they’ll release a paperback version in the future at a more reasonable price.

Here’s one of the new poems:

The Press by Rudyard Kipling

Why don’t you write a play –
Why don’t you cut your hair?
Do you trim your toe-nails round
Or do you trim them square?
Tell it to the papers,
Tell it every day.
But, en passant, may I ask
Why don’t you write a play?

What’s your last religion?
Have you got a creed?
Do you dress in Jaeger-wool
Sackcloth, silk or tweed?
Name the books that helped you
On the path you’ve trod.
Do you use a little g
When you write of God?

Do you hope to enter
Fame’s immortal dome?
Do you put the washing out
Or have it done at home?
Have you any morals?
Does your genius burn?
Was you wife a what’s its name?
How much did she earn?

Had your friend a secret
Sorrow, shame or vice –
Have you promised not to tell
What’s your lowest price?
All the housemaid fancied
All the butler guessed
Tell it to the public press
And we will do the rest.

Why don’t you write a play?

It’s a solid poem, far better than the works of most poets, but nowhere near the level of his best poems, such as: If, Hymn Before Action, or Hymn to Physical Pain.

I find the title’s kind of odd as he already has a poem called The Press.

Anyway, Kipling’s awesome and his ‘new’ poem is solid. I can’t wait to read the other poems once they become available at a reasonable price (or on the internet).

The Gods of the Copybook Heading

Kipling is by far my favourite poet. Richard Anderson recently posted this poem on bureaucracy, so I’m taking the opportunity to do so as well.

As I pass through my incarnations in every age and race,
I Make my proper prostrations to the Gods of the Market-Place.
Peering through reverent fingers I watch them flourish and fall,
And the Gods of the Copybook Headings, I notice, outlast them all.

We were living in trees when they met us. They showed us each in turn
That Water would certainly wet us, as Fire would certainly burn:
But we found them lacking in Uplift, Vision and Breadth of Mind,
So we left them to teach the Gorillas while we followed the March of Mankind.

We moved as the Spirit listed. They never altered their pace,
Being neither cloud nor wind-borne like the Gods of the Market-Place.
But they always caught up with our progress, and presently word would come
That a tribe had been wiped off its icefield, or the lights had gone out in Rome.

With the Hopes that our World is built on they were utterly out of touch
They denied that the Moon was Stilton; they denied she was even Dutch
They denied that Wishes were Horses; they denied that a Pig had Wings.
So we worshipped the Gods of the Market Who promised these beautiful things.

When the Cambrian measures were forming, They promised perpetual peace.
They swore, if we gave them our weapons, that the wars of the tribes would cease.
But when we disarmed They sold us and delivered us bound to our foe,
And the Gods of the Copybook Heading said: “Stick to the Devil you know.”

On the first Feminian Sandstones we were promised the Fuller Life
(Which started by loving our neighbour and ended by loving his wife)
Till our women had no more children and the men lost reason and faith,
And the Gods of the Copybook Headings said: “The Wages of Sin is Death.”

In the Carboniferous Epoch we were promised abundance for all,
By robbing selected Peter to pay for collective Paul;
But, though we had plenty of money, there was nothing our money could buy,
And the Gods of the Copybook Headings said: “If you don’t work you die.”

Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew,
And the hearts of the meanest were humbled and began to believe it was true
That All is not Gold that Glitters, and Two and Two make Four —
And the Gods of the Copybook Headings limped up to explain it once more.

* * * * *

As it will be in the future, it was at the birth of Man —
There are only four things certain since Social Progress began —
That the Dog returns to his Vomit and the Sow returns to her Mire,
And the burnt Fool’s bandaged finger goes wabbling back to the Fire —
And that after this is accomplished, and the brave new world begins
When all men are paid for existing and no man must pay for his sins
As surely as Water will wet us, as surely as Fire will burn
The Gods of the Copybook Headings with terror and slaughter return!

CS Lewis was a Prophet

Well, not literally, but read this from Screwtape Proposes a Toast:

Democracy is the word with which you must lead them by the nose. The good work which our philological experts have already done in the corruption of human language makes it unnecessary to warn you that they should never be allowed to give this word a clear and definable meaning. They won’t. It will never occur to them that democracy is properly the name of a political system, even a system of voting, and that this has only the most remote and tenuous connection with what you are trying to sell them. Nor of course must they ever be allowed to raise Aristotle’s question: whether “democratic behaviour” means the behaviour that democracies like or the behaviour that will preserve a democracy. For if they did, it could hardly fail to occur to them that these need not be the same.

You are to use the word purely as an incantation; if you like, purely for its selling power. It is a name they venerate. And of course it is connected with the political ideal that men should be equally treated. You then make a stealthy transition in their minds from this political ideal to a factual belief that all men are equal. Especially the man you are working on. As a result you can use the word democracy to sanction in his thought the most degrading (and also the least enjoyable) of human feelings. You can get him to practise, not only without shame but with a positive glow of self-approval, conduct which, if undefended by the magic word, would be universally derided.

The feeling I mean is of course that which prompts a man to say I’m as good as you.

The first and most obvious advantage is that you thus induce him to enthrone at the centre of his life a good, solid, resounding lie. I don’t mean merely that his statement is false in fact, that he is no more equal to everyone he meets in kindness, honesty, and good sense than in height or waist measurement. I mean that he does not believe it himself. No man who says I’m as good as you believes it. He would not say it if he did. The St. Bernard never says it to the toy dog, nor the scholar to the dunce, nor the employable to the bum, nor the pretty woman to the plain. The claim to equality, outside the strictly political field, is made only by those who feel themselves to be in some way inferior. What it expresses is precisely the itching, smarting, writhing awareness of an inferiority which the patient refuses to accept.

And therefore resents. Yes, and therefore resents every kind of superiority in others; denigrates it; wishes its annihilation. Presently he suspects every mere difference of being a claim to superiority. No one must be different from himself in voice, clothes, manners, recreations, choice of food: “Here is someone who speaks English rather more clearly and euphoniously than I — it must be a vile, upstage, la-di-da affectation. Here’s a fellow who says he doesn’t like hot dogs — thinks himself too good for them, no doubt. Here’s a man who hasn’t turned on the jukebox — he’s one of those goddamn highbrows and is doing it to show off. If they were honest-to-God all-right Joes they’d be like me. They’ve no business to be different. It’s undemocratic.”Now, this useful phenomenon is in itself by no means new. Under the name of Envy it has been known to humans for thousands of years. But hitherto they always regarded it as the most odious, and also the most comical, of vices. Those who were aware of feeling it felt it with shame; those who were not gave it no quarter in others. The delightful novelty of the present situation is that you can sanction it — make it respectable and even laudable — by the incantatory use of the word democratic.

Under the influence of this incantation those who are in any or every way inferior can labour more wholeheartedly and successfully than ever before to pull down everyone else to their own level. But that is not all. Under the same influence, those who come, or could come, nearer to a full humanity, actually draw back from fear of being undemocratic. I am credibly informed that young humans now sometimes suppress an incipient taste for classical music or good literature because it might prevent their Being Like Folks; that people who would really wish to be — and are offered the Grace which would enable them to be — honest, chaste, or temperate refuse it. To accept might make them Different, might offend against the Way of Life, take them out of Togetherness, impair their Integration with the Group. They might (horror of horrors!) become individuals.

All is summed up in the prayer which a young female human is said to have uttered recently: “O God, make me a normal twentieth century girl!” Thanks to our labours, this will mean increasingly: “Make me a minx, a moron, and a parasite.”

Meanwhile, as a delightful by-product, the few (fewer every day) who will not be made Normal or Regular and Like Folks and Integrated increasingly become in reality the prigs and cranks which the rabble would in any case have believed them to be. For suspicion often creates what it expects. (“Since, whatever I do, the neighbors are going to think me a witch, or a Communist agent, I might as well be hanged for a sheep as a lamb, and become one in reality.”) As a result we now have an intelligentsia which, though very small, is very useful to the cause of Hell.

But that is a mere by-product. What I want to fix your attention on is the vast, overall movement towards the discrediting, and finally the elimination, of every kind of human excellence – moral, cultural, social, or intellectual. And is it not pretty to notice how “democracy” (in the incantatory sense) is now doing for us the work that was once done by the most ancient Dictatorships, and by the same methods? You remember how one of the Greek Dictators (they called them “tyrants” then) sent an envoy to another Dictator to ask his advice about the principles of government. The second Dictator led the envoy into a field of grain, and there he snicked off with his cane the top of every stalk that rose an inch or so above the general level. The moral was plain. Allow no preeminence among your subjects. Let no man live who is wiser or better or more famous or even handsomer than the mass. Cut them all down to a level: all slaves, all ciphers, all nobodies. All equals. Thus Tyrants could practise, in a sense, “democracy.” But now “democracy” can do the same work without any tyranny other than her own. No one need now go through the field with a cane. The little stalks will now of themselves bite the tops off the big ones. The big ones are beginning to bite off their own in their desire to Be Like Stalks.

He knew the way it was going decades before it went there.

Unplugging

I was reading the Hawaiian Libertarian archives, and came across this post on the media. It got me thinking about my own media consumption habits, which reminded me of this passage from CS Lewis’ Screwtape Letters, where Screwtape, a greater demon, advises a lesser demon on tempting a man:

As this condition becomes more fully established, you will be gradually freed from the tiresome business of providing Pleasures as temptations. As the uneasiness and his reluctance to face it cut him off more and more from all real happiness, and as habit renders the pleasures of vanity and excitement and flippancy at once less pleasant and harder to forgo (for that is what habit fortunately does to a pleasure) you will find that anything or nothing is sufficient to attract his wandering attention. You no longer need a good book, which he really likes, to keep him from his prayers or his work or his sleep; a column of advertisements in yesterday’s paper will do. You can make him waste his time not only in conversation he enjoys with people whom he likes, but in conversations with those he cares nothing about on subjects that bore him. You can make him do nothing at all for long periods. You can keep him up late at night, not roistering, but staring at a dead fire in a cold room. All the healthy and outgoing activities which we want him to avoid can be inhibited and nothing given in return, so that at last he may say, as one of my own patients said on his arrival down here, “I now see that I spent most of my life in doing neither what I ought nor what I liked”.

The Screwtape Letters (which I’d heavily recommend reading) was written before TV became the dominant form of media consumption, but is an excellent description of what TV does.

I’ve was always more of a gamer, but years ago I would watch TV regularly. Often I found myself watching TV, but not enjoying it. I would watch shows that I didn’t find entertaining simply because I was too bored or lethargic to do anything better with my time.. I would stay up late watching crap or simply flipping through channels watching nothing in particular, neglecting my sleep, but not really having fun either.

Then, I moved into a friend’s house. He didn’t want to pay for cable and neither did I, so we went without. I found I didn’t miss TV at all. I would occasionally have a hankering to watch the Simpsons, but other than that I found there was no loss to my life or happiness, and I had more time for other things.

Now, I still watch some shows (such as Archer and Futurama), because sometimes I just need to lie down and relax for a few hours, without having to read or think too much.

But I only watch shows I have specifically downloaded or purchased on DVD. So, when I do watch TV, I only end up watching what I know I enjoy, so I never find myself wasting time on boring stuff.

I’ve been considering subscribing to Netflix as there’s a show or two on there I want to watch (Community and Arrested Development, specifically). My concern though, is with that much easy selection I might again be tempted to waste more time watching TV than I would like. So, I haven’t subscribed yet, but am considering it.

As for other media. I never listen to the radio anymore and haven’t since I got an MP3 player; I find the talk radio boring and music radio plays only crappy music (ie. non-metal).

I never really watched TV news; I found it was really hard to see through the bias to the deeper meanings at the speed of television and so many of the stories were complete wastes of time.

I did read newspapers regularly, but I’ve been trying to cut back. I still read newspapers as part of my job requires it, but I try to avoid it on my own time.

Keeping up with the news is mostly a waste of time and can actually be harmful. Nassim Taleb wrote about this in the Black Swan (another book I’d recommend); the best filter for news is what you hear from others and too much news can actually be harmful to your thinking as you become trapped in minutiae and narrative.

Besides, the news almost never changes, you can predict exactly what your average newspaper will have each day, all that changes is the details:

• Local violent crime
• Heartwarming human interest story
• Political scandal
• Political leaders debate bill to remove freedom
• Middle East violence

If anything is novel enough to care about, you’ll learn about it from somewhere. If you really want to keep up, choose an aggregator, such as Instapundit, it will summarize the bigger stories without requiring much time.

The last form media is the internet; this is where most of my media attention goes. I try to read most of the sites on my blogroll fairly regularly, and I have no regrets about that.

What I do find is that it is very easy to waste time just clicking around doing nothing, rather than doing something more useful. Facebook, and political debates on there are especially bad for this. I find I can waste a lot of time debating useless politics with my friends. I enjoy it, usually, but it’s not really productive. I’ve been trying to post less in the last few weeks, and this blog is helping in that. When I can use the Lightning Round to make snide remarks and larger posts to talk about other interesting topics, I think I waste less time posting and debating things on FB, but it’s something I’m working on.

One other special difficulty is late night; it is very easy to continue to waste time, even when not really having fun or learning anything useful, rather than going to bed to get the sleep I need, but I’m trying to work on that. I did quite good in going to bed at a decent time for a few weeks when I first started trying primal living, but have started staying up late again in the last couple weeks. It’s something to work on.

In conclusion, some tips for readers: if you have cable, get rid of it; you probably won’t miss it. If you need to watch TV, use DVDs or downloads, possibly Netflix, so you can ensure you only watch TV you enjoy. Don’t read newspapers or try to keep up on the news, it’s an unproductive waste of time. Subscribe to an aggregator and/or follow a couple of blogs you like; you’ll get all the news that’s actually important. Try to go to bed on time; that important thing on the internet keeping you up, isn’t really that important.