A Commonplace Book

There are no answers; only choices.

It [The Little Apocrypha] was a collection of articles and treatises edited by an Otho Ravintzer, Ph.D., and its general level was immediately obvious. Every science engenders some pseudo-science, inspiring eccentrics to explore freakish by-ways; astronomy has its parodists in astrology, chemistry used to have them in alchemy. It was not surprising, therefore, that Solaristics, in its early days, had set off an explosion of marginal cogitations. Ravintzer's book was full of this sort of intellectual speculation, prefaced, it is only fair to add, by an introduction in which the editor disassociated himself from some of the texts reproduced. He considered, with some justice, that such a collection could provide an invaluable period document as much for the historian as for the psychologist of science.

We're humanitarian and noble, we've no intention of subjugating other races, we only want to impart our values to them and in return, to appropriate their heritage. We see ourselves as Knights of the Holy Contact. That's another falsity. We're not searching for anything except people. We don't need other worlds. We need mirrors. We don't know what to do with other worlds. One world is enough, even there we feel stifled. We desire to find our own idealized image; they're supposed to be globes, civilizations more perfect than ours; in other worlds we expect to find the image of our own primitive past.

Yet on the other side there's something we refuse to accept, that we fend off; though after all, from Earth we didn't bring merely a distillation of virtues, the heroic figure of Humankind! We came here as we truly are, and when the other side shows us that truth--the part of it we pass over in silence--we're unable to come to terms with it!

Every science comes with its own pseudo-science, a bizarre distortion that comes from a certain kind of mind: astronomy has its caricaturist in astrology, chemistry used to have alchemy.

In a certain sense the god of every religion was defective, because he was encumbered with human qualities, only magnified. The God of the Old Testament, for instance, was a hothead who craved servility and was jealous of other gods... the Greek gods had just as many human imperfections, with their quarrelsomeness and their family squabbles...

If I understand you correctly, and I'm afraid I do, then you're thinking about an evolving god who develops through time and grows, mounting higher and higher levels of power toward the awareness of that power's impotence? This God of yours is a being who has entered godhood like entering a blind alley, and when he comprehends this, he yields to despair. Fine, but surely a despairing God is a human being, my friend? You're thinking about human beings...

A human being, appearances to the contrary, doesn't create his own purposes. These are imposed by the time he's born into; he may serve them, he may rebel against them, but the object of his service or rebellion comes from the outside. To experience complete freedom in seeking his purposes he would have to be alone, and that's impossible, since a person who isn't brought up among people cannot become a person.