Non Fiction Authors From England

"I see that you are in fears again from your White Boys, and have destroyed a good many of them; but I believe, that if the military force had killed half as many landlords, it would have contributed more effectually to restore quiet. The poor people in Ireland are used worse than negroes by their Lords and Masters, and their Deputies of Deputies of Deputies. For there is a sentiment in every human breast that asserts man's natural right to liberty and good usage, and that will, and ought to rebel when oppressed and provoked to a certain degree."

"Then in chat, or at play, with a dance, or a song, Let the night, like the day, pass with pleasure along. All cares, but of love, banish far from your mind; And those you may end, when you please to be kind."

"Cheerful with wisdom, with innocence gay, And calm with your joys gently glide thro' the day. The dews of the evening most carefully shun — Those tears of the sky for the loss of the sun."

"At twelve you may walk, for at this time o' the year, The sun like your wit, is as mild, as 'tis clear: But mark in the meadows the ruin of Time; Take the hint, and let life be improv'd in its prime."

"Unlike my subject will I frame my song, It shall be witty, and it shan't be long."

"I assisted at the birth of that most significant word "flirtation," which dropped from the most beautiful mouth in the world."

"The chapter of knowledge is a very short, but the chapter of accidents is a very long one."

"I foresee, that before the end of this century, the trade of both King and Priest will not be half so good a one as it has been."

"The idle story of the Pretender's having been introduced in a warming-pan, into the Queen's bed, though as destitute of all probability as of all foundation, has been much more prejudicial to the cause of Jacobitism, than all that Mr. Locke and others have written, to show the unreasonableness and absurdity of the doctrines of indefeasible hereditary right, and unlimited passive obedience."

"Some pre-Socratic “Greek” thinking conceived of the world as a composite whole made up of indivisible parts (atoms) and so searched for a basic “stuff” at bottom. Conway suggests that the distinctions composite/indivisible, whole/part be collapsed without abandoning the pre-Socratic process of division. Divide a whole and you are left not with parts, but with wholes. In this sense, nothing is more “basic” than anything else. Plato and Parmenides began with the One not “at bottom,” but “at top.” The problem is not how to get a whole out of a bunch of parts, but how to account for the diversity of “wholes” without sacrificing unity. Perfect freedom would consist in perfect determination — perfect identification of wholes: hence, the idea of “conformity to God’s will” and the Quaker ideal of simplicity. Sequentially, there is a time and place where/ when “simpler” structures exist and more “complex” structures do not — but atemporally (and from the perspective of the whole) all simply exists. Reading back from that perspective (as Plato and Parmenides attempt to do), the“end” may be seen as informing the “beginning” and the “middle.” If Plato worked backward from the “end” and Democritus worked forward from the “beginning,” Conway worked outward from the middle — and this is the place Leibniz mapped in his comment to Burnett. Since the middle is the one place we can be, it is most assuredly a more secure place to start than the“end” or the “beginning,” where we cannot."

"Anne Conway embraces the fundamental tenet of the occult philosophers that God was not a vindictive Father who wanted to punish his children for their failings. God damned no one; at most, people damned themselves by turning their backs on God, whose infinite love was freely available to everyone. From the end of the seventeenth century, occultists like Lady Conway and Jane Lead, representative of early modern occultism, were extending this belief into universal salvation. God not only wanted to save everyone, eventually he would succeed in doing so."

"She distinguishes three distinct kinds of being, God, Christ, and creation, which are differentiable from each other chiefly with respect to changeability — God is utterly unchangeable, Christ is changeable only for the better, and hence forms a necessary mediation between God and creation, and creatures are changeable for better or for worse. With respect to creatures, this feature has the result than any creature could in principle be transformed into any other. Lady Conway goes so far as to claim that there is no difference in kind between body and spirit, that even though in each creature there is a passive principle and an active one, the difference is only in degree not in kind."

"I perceive and bless God for it, that my Lady Conway was my Lady Conway to her last Breath; the greatest Example of Patience and Presence of Mind, in highest Extremities of Pain and Affliction, that we shall easily meet with: Scarce any thing to be found like her since the Primitive times of the Church."

"My philosophical views approach somewhat closely those of the late Countess of Conway, and hold a middle position between Plato and Democritus, because I hold that all things take place mechanically as Democritus and Descartes contend against the views of Henry More and his followers, and hold too, nevertheless, that everything takes place according to a living principle and according to final causes—all things are full of life and consciousness, contrary to the views of the Atomists."

"She explains evil as a falling away from the perfection of God, and understands suffering as part of a longer term process of spiritual recovery. She denies the eternity of hell, since for God to punish finite wrong-doing with infinite and eternal hell punishment would be manifestly unjust and therefore a contradiction of the divine nature. Instead she explains pain and suffering as purgative, with the ultimate aim of restoring creatures to moral and metaphysical perfection."

"The framework of Conway's system is a tripartite ontological hierarchy of ‘species’, the highest of which is God, the source of all being. Christ, or ‘middle nature’, links God and the third species, called ‘Creature’. God as the most perfect being is infinitely good, wise and just. A principle of likeness links God and creation. Since God is good and just, his creation too is good and just. Created substance, like God, consists of spirit, but, unlike God, is constituted of particles called monads. All created substance is living, capable of motion and perception Anne Conway denies the existence of material body as such, arguing that inert corporeal substance would contradict the nature of God, who is life itself. Incorporeal created substance is, however, differentiated from the divine, principally on account of its mutability and multiplicity even so, the infinite number and constant mutability of created monads constitute an obverse reflection of the unity, infinity, eternity and unchangeableness of God. The continuum between God and creatures is made possible through ‘middle nature’, an intermediary being, through which God communicates life, action, goodness and justice. ‘Middle nature’, partakes of the nature of both God and creation, and is therefore both a bridge and a buffer between God and created things. Thus, although she conceives of created substance as a continuum, and understands mutability as capacity for increased perfection, she sought to avoid the charge of pantheism."

"I say, life and figure are distinct attributes of one substance, and as one and the same body may be transmuted into all kinds of figures; and as the perfecter figure comprehends that which is more imperfect; so one and the same body may be transmuted from one degree of life to another more perfect, which always comprehends in it the inferior. We have an example of figure in a triangular prism, which is the first figure of all right lined solid triangular prism, which is the first figure of all right lined solid bodies, where into a body is convertible; and from this into a cube, which is a perfecter figure, and comprehends in it a prism; from a cube it may be turned into a more perfect figure, which comes nearer to a globe, and from this into another, which is yet nearer; and so it ascends from one figure, more imperfect to another more perfect, ad infinitum; for here are no bounds; nor can it be said, this body cannot be changed into a perfecter figure: But the meaning is that that body consists of plane right lines; and this is always chageablee into a perfecter figure, and yet can never reach to the perfection of a globe, although it always approaches nearer unto it; the case is the same in diverse degrees of life, which have indeed a beginning, but no end; so that the creature is always capable of a farther and perfecter degree of life, ad infinitum, and yet can never attain to be equal with God; for he is still infinitely more perfect than a creature, in its highest elevation or perfection, even as a globe is the most perfect of all other figures, unto which none can approach."

"In practice, a great part of the more valuable descriptions of the outsider's situation, and of his ways of seeing, has come, on Mr Wilson's own evidence, from men who have ceased to be outsiders, in the simple sense; men who, in spite of everything, have accepted 'human life lived by human beings in a human society', leaving behind them records alike of the tension and the despair, and of the hard-won terms of acceptance. The phases of ratification and communication are, in terms of literature, virtually indispensable, and Mr Wilson's simple concept would need radical modification to be adequate to the diversity and complexity of such experience."

"The experience of the outsider (the feeling of separation, isolation, and personal or social frustration) is, of course, not rare, as Mr Wilson claims, but common, and even, in certain situations, normal. The resulting detachment will often produce valuable perceptions of the general life that is being observed. But, on communication, these perceptions will, quite properly, have to undergo the scrutiny of other men (including such other men as psychiatrists and sociologists, in spite of Mr Wilson's fashionably arrogant dismissal of them)."

"The twenty-first century may look back on Colin Wilson as one of the novelists who foresaw the future of fiction, and something, perhaps, of the future of man."

"Colin bought it all. With unparalleled egotism and scientific ignorance he believed almost everything he read about the paranormal, no matter how outrageous. Nothing by believers escaped his notice, nothing by skeptics held his attention. The Occult, he once told me, outsold all his previous books put together."

"Wilson constitutes one of the most significant challenges to twentieth-century critics. It seems most likely that critics analysing his work in the middle of the twenty-first century, will be puzzled that his contemporaries paid such inadequate attention to him. But it is not merely for their sake that he should be examined. Critics who turn to him will find themselves involved in the central questions of our age and will be in touch with a mind that has disclosed an extraordinary resilience in addressing them."

"Mr. Wilson does not write as one who believes in a particular religion but rather as an intellectual who is being forced more and more into accepting religion as the only solution to the problem of the Outsider. In other words, the anxiety and uneasiness, the sheer horror of being oneself in the modern world is not to be cured by reason or even of study of philosophies which set out to explain them, like Existentialism; the unpleasant symptoms have to be lived through, leading to the worst, in order that the final, mystical experience may be attained. The Outsider has it within him to become a saint. Yet, though Mr. Wilson is drawn to religion, and all his arrows point that way, he never departs from his standards of intellectual analysis."

"The Outsider is certainly an eccentric book, revealing hasty and partial readings of its sources. Yet it has flair and conviction, and it had a deep impact on many readers — especially on those who, like Wilson himself, lacked the privileges of a canonical education but were intelligent and newly confident, eager to explore cultural ideas and to question the world. It was a book about outsiders for outsiders."

"We might liken the 'two selves' to Laurel and Hardy. Ollie is the objective mind, 'you'. Stan is the subjective mind, the 'hidden you'. But Stan happens to be in control of your energy supply. So if you wake up feeling low and discouraged, you (Ollie) tend to transmit your depression to Stan, who fails to send you energy, which makes you feel lower than ever. This vicious circle is the real cause of most mental illness."

"Once we can see how this question of freedom of the will has been vitiated by post-romantic philosophy, with its inbuilt tendency to laziness and boredom, we can also see how it came about that existentialism found itself in a hole of its own digging, and how the philosophical developments since then have amounted to walking in circles round that hole."

"They certainly demonstrate that Seth, whether an aspect of Jane Robert's unconscious mind or a genuine "spirit," was of a high level of intelligence. Yet when Jane Roberts produced a book that purported to be the after-death journal of the philosopher William James, it was difficult to take it seriously. James's works are noted for their vigour and clarity of style; Jane Robert's "communicator" writes like an undergraduate . . . there is a clumsiness here that is quite unlike James's swift-moving, colloquial prose."

"Now, obviously, the human race is on the point of an extremely interesting evolutionary development. The first step towards escape from this vicious circle is to recognize that the apparent "ordinariness" of the world is a delusion. If we could become deeply and permanently convinced that the world "out there" is endlessly exciting, we would never again allow ourselves to become trapped in the swamp of "taken-for-grantedness". And we would become practically unkillable. Shaw says of his "Ancients" in Back to Methuselah "Even in the moment of death, their life does not fail them". "Life failure" is that feeling that there is nothing new under the sun, and that we all have to accept defeat in the end. If we could learn the mental trick of causing the dynamo to accelerate, this illusion would never again be able to exert its power over us."

"The progress of human knowledge depends on maintaining that touch of scepticism even about the most "unquestionable" truths. A century ago, Darwin's theory of evolution by natural selection was regarded as scientifically unshakeable; today, most biologists have their reservations about it. Fifty years ago, Freud's sexual theory of neurosis was accepted by most psychiatrists; today, it is widely recognized that his methods were highly questionable. At the turn of this century, a scientist who questioned Newton's theory of gravity would have been regarded as insane; twenty years later, it had been supplanted by Einstein's theory, although, significantly, few people actually understood it. It seems perfectly conceivable that our descendants of the twenty-second century will wonder how any of us could have been stupid enough to have been taken in by Darwin, Freud or Einstein."

"The "passion for incredulity" can produce as much self-deception as the uncritical will to believe."

"Taken as a whole, the Cross Correspondences and the Willet scripts are among the most convincing evidence that at present exists for life after death. For anyone who is prepared to devote weeks to studying them, they prove beyond all reasonable doubt that Myers, Gurney, and Sidgwick went on communicating after death."

"What is beginning to emerge, then, is a theory about psychic sensitivity. It runs as follows. When I relax deeply, it is as if someone opened up the partition between the two compartments of my brain, turning them into a single large room. I experience a sense of mental freedom as if I can suddenly breathe more deeply, and a feeling of contact with things. Everyone has had the experience of being in a state of hurry or excitement, and failing to notice that they have bruised or scratched themselves -- until the excitement evaporates and the pain makes itself known. Hurry and tension raise our sensitivity threshold, and at the same time, erect a glass wall between us and reality. In the "unicameral" state, this wall vanishes, and everything seems more real."

"These left me in no doubt that something was trying to communicate with us, but that direct communication would be counterproductive. It seemed to be an important part of the scheme to create a sense of mystery."

"Why is it so hard to keep the mind concentrated, and to live up to our good resolutions? The problem is the basically mechanical nature of our left-brain consciousness. We have a kind of robot servant who does things for us: we learn to type or drive a car, painfully and consciously, then our robot takes over, and does it far more quickly and efficiently. Because man is the most complex creature on Earth, he is forced to rely on his robot far more than other animals. The result is that, whenever he gets tired, the robot takes over. For the modern city dweller, most of his everyday living is done by the robot. This is why it takes an emergency to concentrate the mind 'wonderfully', and why we forget so quickly."

"I experience the same sense of absurdity when I listen to a cosmologist like Stephen Hawking telling us that the universe began with a big bang fifteen billion years ago, and that physics will shortly create a 'theory of everything' that will answer every possible question about our universe; this entails the corollary that God is an unnecessary hypothesis. Then I think of the day when I suddenly realized that I did not know where space ended, and it becomes obvious that Hawking is also burying his head in the sand. God may be an unnecessary hypothesis for all I know, and I do not have the least objection to Hawking dispensing with him, but until we can understand why there is existence rather than nonexistence, then we simply have no right to make such statements. It is unscientific. The same applies to the biologist Richard Dawkins, with his belief that strict Darwinism can explain everything, and that life is an accidental product of matter. I feel that he is trying to answer the ultimate question by pretending it does not exist."

"What is necessary at this stage in our evolution is not a 'return' to the psychic powers of our ancestors, but an expansion of our own potential powers, based upon the certain knowledge that such powers exist."

"This, I feel, is missing a vital point: that the sceptic is often a totally honest person who, for perfectly good, sound reasons, simply cannot see a case for belief. In fact many -- like Courty Bryan -- admit that they would like to be convinced, but find it impossible."

"From that point, my universe went on crumbling; new cracks appeared all the time. I could see that the pleasant securities of childhood, all of those warm little human emotions, all of those trivial aims and purposes that we allow to rule our lives, were an illusion. We were like sheep munching grass, unaware that the butcher's lorry is already on its way. I got used to living with a deep, underlying feeling of uncertainty that no one around me seemed to share. It was rather like living on death row."

"I do not regard the late Carl Sagan as any kind of authority. On the contrary, as this book will show, I regard him in many ways as a dubious publicity seeker and careerist, more concerned to maintain his reputation as the brilliant and sceptical representative of hard-headed science than to look squarely and honestly at the facts. In short, a bit of a crook."

"In fact, the real problem with the thesis of A Genealogy of Morals is that the noble and the aristocrat are just as likely to be stupid as the plebeian. I had noted in my teens that major writers are usually those who have had to struggle against the odds -- to "pull their cart out of the mud," as I put it -- while writers who have had an easy start in life are usually second rate -- or at least, not quite first-rate. Dickens, Balzac, Dostoevsky, Shaw, H. G. Wells, are examples of the first kind; in the twentieth century, John Galsworthy, Graham Greene, Evelyn Waugh, and Samuel Beckett are examples of the second kind. They are far from being mediocre writers; yet they tend to be tinged with a certain pessimism that arises from never having achieved a certain resistance against problems."

"It seemed perfectly possible that, in spite of my certainty of my own genius, I might die of some illness, or perhaps even in a street accident, before I had ever glimpsed the meaning of life. My moods of happiness and self-confidence convinced me that I had a "destiny" to become a famous writer, and to be remembered as one of the most important thinkers of the century."

"The problem is that sex is the most dangerous way of trying to achieve personal growth, because the life force has mixed it so liberally with a string sense of "magic", which, in the attempt at possession turns out to be an illusion. The attempt to possess a woman through an act of sex is as frustrating as trying to possess the scent of a rose by cooking and eating it."

"But now we come to the real paradox: that something as explosive as sexual excitement can nevertheless become a matter of habit, But then that applies to all our pleasures. We discover some new product in the supermarket, and become addicted to it. Then our tastebuds become accustomed to its flavour, and or interest fades. In the same way a honeymoon couple may find an excuse to hurry off to the bedroom half a dozen times a day; but after a month or so sex has taken its place among the many routines of their lives. They still enjoy it, but it no longer has quite the same power to excite the imagination. Sex, like every other pleasure, can become mechanical."

"In his Experiment in Autobiography (1934), H.G. Wells pointed out that ever since the beginning of life, most creatures have been 'up against it'. Their lives are a drama of struggle against the forces of nature. Yet nowadays you can say to a man: Yes, you earn a living, you support a family, you love and hate, but -- what do you do? His real interest may be in something else -- art, science, literature, philosophy. The bird is a creature of the air, the fish is a creature of the water, and man is a creature of the mind."

"It reminds us that a man driven to desire to possess a certain female is a highly purposive individual. We have already noted that evolution tends to mark time when individuals have no reason to evolve. The same applies to individuals; they may be talented and intelligent, and yet waste their lives because they somehow lack the motivation to make use of these faculties. The best piece of luck that can befall any individual is to have a strong sense of purpose."

"I could see clearly that this problem could only be solved on the individual and personal level; political revolt is irrelevant. Both Camus and Sartre had been neatly hog-tied by their earlier radicalism. Camus came to see that rebellion is a political roundabout that revolves back to the same old tyranny; too ashamed to admit that he had outgrown his leftism, he found himself in an intellectual cul-de-sac. Sartre accused Camus of being a reactionary; but he paid for his own refusal to reexamine his political convictions by congealing into a grotesque attitude of permanent indignation, shaking his fist at some abstract Authority. Where politics is concerned, he seemed determined to be guided by his emotions."

"One simple method is to take a pen or pencil and hold it up against a blank wall or ceiling. Now concentrate on the pen as if it is the most important thing in the world. Then allow your sense to relax, so you see the pen against the background of the wall. Concentrate again. Relax again. Keep on doing this until you become aware of the ability to focus attention at will. You will find that this unaccustomed activity of the will is tiring; it produces a sense of strain behind the eyes. My own perception is that if you persist, in spite of the strain, the result is acute discomfort, followed by a sudden immense relief - the 'peak experience'."

"In fact, we had a number of extreme leftists and trade unionists among us, and they seemed to take it for granted that we all agreed that the rich must somehow be forced to surrender their ill-gotten gains. Yet there was an air of good humor about their idealism that made me feel they would not be too offended if I admitted that I regard socialists as well-meaning but muddle-headed brigands."

"And at once I saw with great clarity that human beings possess two bodies. One is the physical body, the other -- just as real, just as self-contained -- is the emotional body. Like the physical body, the emotional body reaches a certain level of growth, and then stops. But it stops rather sooner than the physical body. So most of us possess the emotional body of a retarded adolescent."

"This provides us with our first major clue to the solutions of the problem. Even if the left cannot see the world as full of potentiality, it can hold on to the moments of insight and refuse to let go of them. If I know that present difficulties will end in triumph, I am un-discourageable; I merely have to know it intellectually. And if I can 'know' that reality actually has a third dimension, I shall never fall into the mistake of complaining that there is nothing new under the sun and that life is futile."