Those Barren Leaves by Aldous Huxley (100 books to read txt) 📕

walks through a transparent and phantasmagorical beauty. But for the hundred thousand bathers, the jazz band in the Grand Hotel, the unbroken front which civilization, in the form of boardinghouses, presents for miles at a time to the alien and empty sea, but for all these, one might seriously lose one’s sense of reality and imagine that fancy had managed to transform itself into fact. In Shelley’s days, when the coast was all but uninhabited, a man might have had some excuse for forgetting the real nature of things. Living here in an actual world practically indistinguishable from one of imagination, a man might almost be justified for indulging his fancy to the extravagant lengths to which Shelley permitted his to go.

But a man of the present generation, brought up in typical contemporary surroundings, has no justifications of this sort. A modern poet cannot permit himself the mental luxuries in which his predecessors so freely wallowed. Lying there on the water, I repeated to myself some verses, inspired by reflections like these, which I had written some few months before.

The Holy Ghost comes sliding down
On Ilford, Golders Green and Penge.
His hosts infect him as they rot;
The victims take their just revenge.

For if of old the sons of squires
And livery stable keepers turned
To flowers and hope, to Greece and God,
We in our later age have learned

That we are native where we walk
Through the dim streets of Camden Town.
But hopeful still through twice-breathed air
The Holy Ghost comes shining down.

I wrote these lines, I remember, one dark afternoon in my office in Gog’s Court, Fetter Lane. It is in the same office, on an almost perfectly similar afternoon, that I am writing now. The reflector outside my window reflects a faint and muddy light that has to be supplemented by electricity from within. An inveterate smell of printer’s ink haunts the air. From the basement comes up the thudding and clanking of presses; they are turning out the weekly two hundred thousand copies of the Woman’s Fiction Budget. We are at the heart, here, of our human universe. Come, then, let us frankly admit that we are citizens of this mean city, make the worst of it resolutely and not try to escape.

To escape, whether in space or in time, you must run a great deal further now than there was any need to do a hundred years ago when Shelley boated on the Tyrrhenian and conjured up millennial visions. You must go further in space, because there are more people, more and faster vehicles. The Grand Hotel, the hundred thousand bathers, the jazz bands have introduced themselves into that Shelleian poem which is the landscape of Versilia. And the millennium which seemed in the days of Godwin not so very remote has receded further and further from us, as each Reform Bill, each victory over entrenched capitalism dashed yet another illusion to the ground. To escape, in 1924, one must go to Tibet, one must look forward to at least the year 3000; and who knows? they are probably listening-in in the Dalai Lama’s palace; and it is probable that the millennial state of a thousand years hence will be millennial only because it has contrived to make slavery, for the first time, really scientific and efficient.

An escape in space, even if one contrives successfully to make one, is no real escape at all. A man may live in Tibet or among the Andes; but he cannot therefore deny that London and Paris actually exist, he cannot forget that there are such places as New York and Berlin. For the majority of contemporary human beings, London and Manchester are the rule; you may have fled to the eternal spring of Arequipa, but you are not living in what is, for the mass of human consciousness, reality.

An escape in time is no more satisfactory. You live in the radiant future, live for the future. You console yourself for the spectacle of things as they are by the thought of what they will be. And you work, perhaps, to make them be what you think they ought to be. I know all about it, I assure you. I have done it all myself⁠—lived in a state of permanent intoxication at the thought of what was to come, working happily for a gorgeous ideal of happiness. But a little reflection suffices to show how absurd these forward lookings, these labours for the sake of what is to be, really are. For, to begin with, we have no reason to suppose that there is going to be a future at all, at any rate for human beings. In the second place we do not know whether the ideal of happiness towards which we are striving may not turn out either to be totally unrealizable or, if realizable, utterly repellent to humanity. Do people want to be happy? If there were a real prospect of achieving a permanent and unvarying happiness, wouldn’t they shrink in horror from the boring consummation? And finally, the contemplation of the future, the busy working for it, does not prevent the present from existing. It merely partially blinds us to the present.

The same objections apply with equal force to the escapes which do not launch out into space or time, but into Platonic eternity, into the ideal. An escape into mere fancy does not prevent facts from going on; it is a disregarding of the facts.

Finally there are those people, more courageous than the escapers, who actually plunge into the real contemporary life around them, and are consoled by finding in the midst of its squalor, its repulsiveness and stupidity, evidences of a widespread kindliness, of charity, pity and the like. True, these qualities exist and the spectacle of them is decidedly cheering; in spite of civilization, men have not fallen below the brutes. Parents, even in human society, are devoted to their offspring; even in human society the weak and the afflicted are sometimes assisted. It would be