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Book content copyright © Laurel Davies-Butts
The idea [of democracy] expresses the existence of a high idealism — one that demands political and social organizations that are effective to some degree in providing some practical expression of those ideals (emphatically). When those organizations fail and a gulf between idealism and actualized good becomes too great, then such conditions help turn some idealists into fanatics. (Long pause.) Those who follow with great strictness the dictates of either science or religion can switch sides in a moment. The scientist begins tipping tables or whatever, and suddenly disgusted by the limits of scientific knowledge, he turns all of his dedication to what he thinks of as its opposite, or pure intuitive knowledge. Thus, he blocks his reason as fanatically as earlier he blocked his intuitions. The businessman who believed in Darwinian principles and the fight for survival, who justified injustice and perhaps thievery to his ideal of surviving in a competitive world — he suddenly turns into a fundamentalist in religious terms, trying to gain his sense of power now, perhaps, by giving away the wealth he has amassed, all in a tangled attempt to express a natural idealism in a practical world.
In more mundane terms, impulses often come from unconscious knowledge, then. This knowledge is spontaneously and automatically received by the energy that composes your body, and then it is processed so that pertinent information applying to you can be taken advantage of. Ideally (underlined), your impulses are always in response to your own best interests — and, again, to the best interests of your world as well. Obviously there is a deep damaging distrust of impulses in the contemporary world, as in your terms there has been throughout the history that you follow. (Pause.) Impulses are spontaneous, and you have been taught not to trust the spontaneous portions of your being, but to rely upon your reason and your intellect — which (amused) both operate, incidentally, quite spontaneously, by the way.
Psychologically, your impulses are as vital to your being as your physical organs are. They are as altruistic, or unselfish, as your physical organs are (intently), and I would like that sentence read several times. And yet each impulse is suited and tailored directly to the individual who feels it. Ideally (underlined), by following your impulses you would feel the shape, the impulsive shape (as Ruburt says) of your life. You would not spend time wondering what your purpose was, for it would make itself known to you, as you perceived the direction in which your natural impulses led, and felt yourself exert power in the world through such actions. Again, impulses are doorways to action, satisfaction, the exertion of natural mental and physical power, the avenue for your private expression — the avenue where your private expression intersects the physical world and impresses it.
It seems you cannot impress the world as you wish, that your ideals must always be stillborn.
They had been taught not to trust the outside world, and little by little the gap between misguided idealism and an exaggerated version of the world’s evil blocked all doors through which power could be exerted — all doors save one.
I always want to emphasize the importance of individual action, for only the individual can help form organizations that become physical vehicles (intently) for the effective expression of ideals.
That voice might tell him to commit any of a number of nefarious actions — to assassinate the enemies that stand in the way of his great ideal — and it might seem to him and to others that he has a natural impulse to kill, and indeed an inner decree from God to do so.