“Those who tell you that man is unable to perceive a reality undistorted by his senses, mean that they are unwilling to perceive a reality undistorted by their feelings. ‘Things as they are’ are things as perceived by your mind; divorce them from reason and they become ’.things as perceived by your wishes..‘.
“There is no honest revolt against reason—and when you accept any part of their creed, your motive is to get away with something your reason would not permit you to attempt. The freedom you seek is freedom from the fact that if you stole your wealth, you are a scoundrel, no matter how much you give to charity or how many prayers you recite—that if you sleep with sluts, you’re not a worthy husband, no matter how anxiously you feel that you love your wife next morning—that you are an entity, not a series of random pieces scattered through a universe where nothing sticks and nothing commits you to anything, the universe of a child’s nightmare where identities switch and swim, where the rotter and the hero are interchangeable parts arbitrarily assumed at will—that you are a man—that you are an entity—that you
are.
“No matter how eagerly you claim that the goal of your mystic wishing is a higher mode of life, the rebellion against identity is the wish for non-existence. The desire not to be anything is the desire not .to be.
“Your teachers, the mystics of both schools, have reversed causality in their consciousness, then strive to reverse it in existence. They take their emotions as a cause, and their mind as a passive effect. They make their emotions their tool for perceiving reality. They hold their desires as an irreducible primary, as a fact superseding all facts. An honest man does not desire until he has identified the object of his desire. He says: ‘It is, therefore I want it.’ They say: ‘I want it, therefore .it is.’
“They want to cheat the axiom of existence and consciousness, they want their consciousness to be an instrument not of
perceiving
but of
creating
existence, and existence to be not the
object
but the
subject
of their consciousness—they want to be that God they created in their image and likeness, who creates a universe out of a void by means of an arbitrary whim. But reality is not to be cheated. What they achieve is the opposite of their desire. They want an omnipotent power over existence; instead, they lose the power of their consciousness. By refusing to know, they condemn themselves to the horror of a perpetual unknown.
“Those irrational wishes that draw you to their creed, those emotions you worship as an idol, on whose altar you sacrifice the earth, that dark, incoherent passion within you, which you take as the voice of God or of your glands, is nothing more than the corpse of your mind. An emotion that clashes with your reason, an emotion that you cannot explain or control, is only the carcass of that stale thinking which you forbade your mind to revise.
“Whenever you committed the evil of refusing to think and to see, of exempting from the absolute of reality some one small wish of yours, whenever you chose to say: Let me withdraw from the judgment of reason the cookies I stole, or the existence of God, let me have my one irrational whim and I will be a man of reason about all else—
that
was the act of subverting your consciousness, the act of corrupting your mind. Your mind then became a fixed jury who takes orders from a secret underworld, whose verdict distorts the evidence to fit an absolute it dares not touch—and a censored reality is the result, a splintered reality where the bits you chose to see are floating among the chasms of those you didn.‘t, held together by that embalming fluid of the mind which is an emotion exempted from thought.
“The links you strive to drown are causal connections. The enemy you seek to defeat is the law of causality: it permits you no miracles. The law of causality is the law of identity applied to action. All actions are caused by entities. The nature of an action is caused and determined by the nature of the entities that act; a thing cannot act in contradiction to its nature. An action not caused by an entity would be caused by a zero, which would mean a zero controlling a thing, a nonentity controlling an entity, the non-existent ruling the existent—which is the universe of your teachers’ desire, the
cause
of their doctrines of causeless action, the
reason
of their revolt against reason, the goal of their morality, their politics, their economics, the ideal they strive for: the reign of the zero.
“The law of identity does not permit you to have your cake and eat it, too. The law of causality does not permit you to eat your cake
b.e
fore you have it. But if you drown both laws in the blanks of your mind, if you pretend to yourself and to others that you don’t see—then you can try to proclaim your right to eat your cake today and mine tomorrow, you can preach that the way to have a cake is to eat it first, before you bake it, that the way to produce is to start by consuming, that all wishers have an equal claim to all things, since nothing is caused by anything. The corollary of the
causeless
in matter is the
unearned
in spirit.
“Whenever you rebel against causality, your motive is the fraudulent desire, not to escape it, but worse: to reverse it. You want unearned love, as if love, the effect, could give you personal value, the cause-you want unearned admiration, as if admiration, the effect, could give you virtue, the cause—you want unearned wealth, as if wealth, the effect, could give you ability, the cause—you plead for mercy,
mercy,
not justice, as if an unearned forgiveness could wipe out the cause of your plea. And to indulge your ugly little shams, you support the doctrines of your teachers, while they run hog-wild proclaiming that spending, the effect, creates riches, the cause, that machinery, the effect, creates intelligence, the cause, that your sexual desires, the effect, create your philosophical values, the cause.
“Who pays for the orgy? Who causes the causeless? Who are the victims, condemned to remain unacknowledged and to perish in silence, lest their agony disturb your pretense that they do not exist?
We
are, we, the men of the mind.
“We are the
cause
of all the values that you covet, we who perform the process of thinking, which is the process of defining
identity
and discovering
causal connections.
We taught you to know, to speak, to produce, to desire, to love. You who abandon reason—were it not for us who preserve it, you would not be able to fulfill or even to conceive your wishes. You would not be able to desire the clothes that had not been made, the automobile that had not been invented, the money that had not been devised, as exchange for goods that did not exist, the admiration that had not been experienced for men who had achieved nothing, the love that belongs and pertains only to those who preserve their capacity to think, to choose,
to value.
“You—who leap like a savage out of the jungle of your feelings into the Fifth Avenue of
our
New York and proclaim that you want to keep the electric lights, but to destroy the generators—it is
our
wealth that you use while destroying us, it is
our
values that you use while damning us, it is
our
language that you use while denying the mind.
“Just as your mystics of spirit invented their heaven in the image of our earth, omitting our existence, and promised you rewards created by miracle out of non-matter—so your modern mystics of muscle omit our existence and promise you a heaven where matter shapes itself of its own causeless will into all the rewards desired by your non-mind.
“For centuries, the mystics of spirit had existed by running a protection racket—by making life on earth unbearable, then charging you for consolation and relief, by forbidding all the virtues that make existence possible, then riding on the shoulders of your guilt, by declaring production and joy to be sins, then collecting blackmail from the sinners. We, the men of the mind, were the unnamed victims of their creed, we who were willing to break their moral code and to bear damnation for the sin of reason—we who thought and acted, while they .wished and prayed—we who were moral outcasts, we who were boot leggers of life when life was held to be a crime—while they basked in moral glory for the virtue of surpassing material greed and of distributing in selfless charity the material goods produced by-blank-out.
“
Now
we are chained and commanded to produce by savages who do not grant us even the identification of sinners—by savages who proclaim that we do not exist, then threaten to deprive us of the life we don’t possess, if we fail to provide them with the goods we don’t produce. Now we are expected to continue running railroads and to know the minute when a train will arrive after crossing the span of a continent, we are expected to continue running steel mills and to know the molecular structure of every drop of metal in the cables of your bridges and in the body of the airplanes that support you in mid-air-while the tribes of your grotesque little mystics of muscle fight over the carcass of our world, gibbering in sounds of non-language that there are no principles, no absolutes, no knowledge, no mind.
“Dropping below the level of a savage, who believes that the magic words he utters have the power to alter reality, they believe that reality can be altered by the power of the words they do not utter—and their magic tool is the blank-out, the pretense that nothing can come into existence past the voodoo of their refusal to identify it.
“As they feed on stolen wealth in body, so they feed on stolen concepts in mind, and proclaim that honesty consists of refusing to know that one is stealing. As they use effects while denying causes, so they use our concepts while denying the roots and the existence of the concepts they are using. As they seek, not to build, but to
take over
industrial plants, so they seek, not to think, but to
take
over human thinking.
“As they proclaim that the only requirement for running a factory is the ability to turn the cranks of the machines, and blank out the question of who created the factory—so they proclaim that there are no entities, that nothing exists but motion, and blank out the fact that
motion
presupposes the thing which moves, that without the concept of entity, there can be no such concept as ‘motion.’ As they proclaim their right to consume the unearned, and blank out the question of who’s to produce it—so they proclaim that there is no law of identity, that nothing exists but change, and blank out the fact that
change
presupposes the concepts of what changes, from what and to what, that without the law of identity no such concept as .‘change’ is possible. As they rob an industrialist while denying his value, so they seek to seize power over all of existence while denying that existence exists.
“. ‘We know that we know nothing,’ they chatter, blanking out the fact that they are claiming knowledge—‘There are no absolutes,’ they chatter, blanking out the fact that they are uttering an absolute—‘You cannot
prove
that you exist or that you’re conscious,’ they chatter, blanking out the fact that
proof
presupposes existence, consciousness and a complex chain of knowledge: the existence of something to know, of a consciousness able to know it, and of a knowledge that has learned to distinguish between such concepts as the proved and the unproved.
“When a savage who has not learned to speak declares that existence must be proved, he is asking you to prove it by means of non-existence—when he declares that your consciousness must be proved, he is asking you to prove it by means of unconsciousness—he is asking you to step into a void outside of existence and consciousness to give him proof of both—he is asking you to become a zero gaining knowledge about a zero.
“When he declares that an axiom is a matter of arbitrary choice and he doesn’t choose to accept the axiom that he exists, he blanks out the fact that he has accepted it by uttering that sentence, that the only way to reject it is to shut one’s mouth, expound no theories and die.
“An axiom is a statement that identifies the base of knowledge and of any further statement pertaining to that knowledge, a statement necessarily contained in all others, whether any particular speaker chooses to identify it or not. An axiom is a proposition that defeats its opponents by the fact that they have to accept it and use it in the process of any attempt to deny it. Let the caveman who does not choose to accept the axiom of identity, try to present his theory without using the concept of identity or any concept derived from it—let the anthropoid who does not choose to accept the existence of nouns, try to devise a language without nouns, adjectives or verbs—let the witch-doctor who does not choose to accept the validity of sensory perception, try to prove it without using the data he obtained by sensory perception -let the head-hunter who does not choose to accept the validity of logic, try to prove it without using logic—let the pigmy who proclaims that a skyscraper needs no foundation after it reaches its fiftieth story, yank the base from under his building, not yours—let the cannibal who snarls that the freedom of man’s mind was needed to create an industrial civilization, but is not needed to
maintain
it, be given an arrowhead and bearskin, not a university chair of economics.
“Do you think they are taking you back to dark ages? They are taking you back to darker ages than any your history has known. Their goal is not the era of pre-science, but the era of pre-language. Their purpose is to deprive you of the concept on which man’s mind, his life and his culture depend: the concept of an
objective
reality. Identify the development of a human consciousness—and you will know the purpose of their creed.
“A savage is a being who has not grasped that A is A and that reality is real. He has arrested his mind at the level of a baby.‘s, at the stage when a consciousness acquires its initial sensory perceptions and has not learned to distinguish solid objects. It is to a baby that the world appears as a blur of motion, without things that move—and the birth of his mind is the day when he grasps that the streak that keeps flickering past him is his mother and the whirl beyond her is a curtain, that the two are solid entities and neither can turn into the other, that they
are
what they are, that they
exist.
The day when he grasps that matter has no volition is the day when he grasps that
he
has—and this is his birth as a human being. The day when he grasps that the reflection he sees in a mirror is not a delusion, that it is real, but it is not himself, that the mirage he sees in a desert is not a delusion, that the air and the light rays that cause it are real, but it is not a city, it is a city’s reflection—the day when he grasps that he is not a passive recipient of the sensations of any given moment, that his senses do not provide him with automatic knowledge in separate snatches independent of context, but only with the material of knowledge, which his mind must learn to integrate—the day when he grasps that his senses cannot deceive him, that physical objects cannot act without causes, that his organs of perception are physical and have no volition, no power to invent or to distort, that the evidence they give him is an absolute, but his mind must learn to understand it, his mind must discover the nature, the causes, the full context of his sensory material, his mind must identify the things that he perceives—
that
is the day of his birth as a thinker and scientist.