The Devils of Loudun (49 page)
Alcohol is but one of the many drugs employed by human beings as avenues of escape from the insulated self. Of the natural narcotics, stimulants and hallucinators there is, I believe, not a single one whose properties have not been known from time immemorial. Modern research has given us a host of brand-new synthetics; but in regard to the natural poisons it has merely developed better methods of extracting, concentrating and recombining those already known. From poppy to curare, from Andean coca to Indian hemp and Siberian agaric, every plant or bush or fungus capable, when ingested, of stupefying or exciting or evoking visions, has long since been discovered and systematically employed. The fact is strangely significant; for it seems to prove that, always and everywhere, human beings have felt the radical inadequacy of their personal existence, the misery of being their insulated selves and not something else, something wider, something in Wordsworthian phrase, “far more deeply interfused.” Exploring the world around him, primitive man evidently “tried all things and held fast to that which was good.” For the purpose of self-preservation the good is every edible fruit and leaf, every wholesome seed, root and nut. But in another context—the context of self-dissatisfaction and the urge to self-transcendence—the good is everything in nature, by means of which the quality of individual consciousness can be changed. Such drug-induced changes may be manifestly for the worse, may be at the price of present discomfort and future addiction, degeneration and premature death. All this is of no moment. What matters is the awareness, if only for an hour or two, if only for a few minutes, of being someone or, more often, something other than the insulated self. “I live, yet not I, but wine or opium or peyotl or hashish liveth in me.” To go beyond the limits of the insulated ego is such a liberation that, even when self-transcendence is through nausea into frenzy, through cramps into hallucinations and coma, the drug-induced experience has been regarded by primitives and even by the highly civilized as intrinsically divine. Ecstasy through intoxication is still an essential part of the religion of many African, South American and Polynesian peoples. It was once, as the surviving documents clearly prove, a no less essential part of the religion of the Celts, the Teutons, the Greeks, the peoples of the Middle East and the Aryan conquerors of India. It is not merely that “beer does more than Milton can to justify God’s ways to man.” Beer
is
the god. Among the Celts, Sabazios was the divine name given to the felt alienation of being dead drunk on ale. Further to the south, Dionysos was, among other things, the supernatural objectification of the psycho-physical effects of too much wine. In Vedic mythology, Indra was the god of that now unidentifiable drug called
soma
. Hero, slayer of dragons, he was the magnified projection upon heaven of the strange and glorious otherness experienced by the intoxicated. Made one with the drug, he becomes, as Soma-Indra, the source of immortality, the mediator between the human and the divine.
is
the god. Among the Celts, Sabazios was the divine name given to the felt alienation of being dead drunk on ale. Further to the south, Dionysos was, among other things, the supernatural objectification of the psycho-physical effects of too much wine. In Vedic mythology, Indra was the god of that now unidentifiable drug called
soma
. Hero, slayer of dragons, he was the magnified projection upon heaven of the strange and glorious otherness experienced by the intoxicated. Made one with the drug, he becomes, as Soma-Indra, the source of immortality, the mediator between the human and the divine.
In modern times beer and the other toxic short cuts to self-transcendence are no longer officially worshipped as gods. Theory has undergone a change, but not practice; for in practice millions upon millions of civilized men and women continue to pay their devotions, not to the liberating and transfiguring Spirit, but to alcohol, to hashish, to opium and its derivatives, to the barbiturates, and the other synthetic additions to the age-old catalogue of poisons capable of causing self-transcendence. In every case, of course, what seems a god is actually a devil, what seems a liberation is in fact an enslavement. The self-transcendence is invariably downward into the less than human, the lower than personal.
Like intoxication, elementary sexuality, indulged in for its own sake and divorced from love, was once a god, worshipped not only as the principle of fecundity, but as a manifestation of the radical Otherness immanent in every human being. In theory, elementary sexuality has long since ceased to be a god. But in practice it can still boast of a countless host of sectaries.
There is an elementary sexuality which is innocent, and there is an elementary sexuality which is morally and aesthetically squalid. D. H. Lawrence has written very beautifully of the first; Jean Genét, with horrifying power and in copious detail, of the second. The sexuality of Eden and the sexuality of the sewer—both of them have power to carry the individual beyond the limits of his or her insulated self. But the second and (one would sadly guess) the commoner variety takes those who indulge in it to a lower level of subhumanity, evokes the consciousness, and leaves the memory, of a completer alienation, than does the first. Hence, for all those who feel the urge to escape from their imprisoning identity, the perennial attraction of debauchery and of such strange equivalents of debauchery as will have been described in the course of this narrative.
In most civilized communities public opinion condemns debauchery and drug addiction as being ethically wrong. And to moral disapproval is added fiscal discouragement and legal repression. Alcohol is heavily taxed, the sale of narcotics is everywhere prohibited and certain sexual practices are treated as crimes. But when we pass from drug-taking and elementary sexuality to the third main avenue of downward self-transcendence, we find, on the part of moralists and legislators, a very different and much more indulgent attitude. This seems all the more surprising since crowd-delirium, as we may call it, is more immediately dangerous to social order, more dramatically a menace to that thin crust of decency, reasonableness and mutual tolerance which constitutes a civilization, than either drink or debauchery. True, a generalized and long-continued habit of overindulgence in sexuality may result, as J. D. Unwin has argued,
1
in lowering the energy level of an entire society, thereby rendering it incapable of reaching or maintaining a high degree of civilization. Similarly drug addiction, if sufficiently widespread, may lower the military, economic and political efficiency of the society in which it prevails. In the seventeenth and eighteenth centuries raw alcohol was the secret weapon of the European slave traders; heroin, in the twentieth, of the Japanese militarists. Dead drunk, the Negro was an easy prey. As for the Chinese drug addict, he could be relied upon to make no trouble for his conquerors. But these cases are exceptional. When left to itself, a society generally manages to come to terms with its favourite poison. The drug is a parasite on the body politic, but a parasite which its host (to speak metaphorically) has strength and sense enough to keep under control. And the same applies to sexuality. No society which based its sexual practices upon the theories of the Marquis de Sade could possibly survive; and in fact no society has ever come near to doing such a thing. Even the most easy-going of the Polynesian paradises have their rules and regulations, their categorical imperatives and commandments. Against excessive sexuality, as against excessive drug-taking, societies seem to be able to protect themselves with some degree of success. Their defence against crowddelirium and its often disastrous consequences is, in all too many cases, far less adequate. The professional moralists who inveigh against drunkenness are strangely silent about the equally disgusting vice of herd-intoxication—of down-ward self-transcendence into subhumanity by the process of getting together in a mob.
1
in lowering the energy level of an entire society, thereby rendering it incapable of reaching or maintaining a high degree of civilization. Similarly drug addiction, if sufficiently widespread, may lower the military, economic and political efficiency of the society in which it prevails. In the seventeenth and eighteenth centuries raw alcohol was the secret weapon of the European slave traders; heroin, in the twentieth, of the Japanese militarists. Dead drunk, the Negro was an easy prey. As for the Chinese drug addict, he could be relied upon to make no trouble for his conquerors. But these cases are exceptional. When left to itself, a society generally manages to come to terms with its favourite poison. The drug is a parasite on the body politic, but a parasite which its host (to speak metaphorically) has strength and sense enough to keep under control. And the same applies to sexuality. No society which based its sexual practices upon the theories of the Marquis de Sade could possibly survive; and in fact no society has ever come near to doing such a thing. Even the most easy-going of the Polynesian paradises have their rules and regulations, their categorical imperatives and commandments. Against excessive sexuality, as against excessive drug-taking, societies seem to be able to protect themselves with some degree of success. Their defence against crowddelirium and its often disastrous consequences is, in all too many cases, far less adequate. The professional moralists who inveigh against drunkenness are strangely silent about the equally disgusting vice of herd-intoxication—of down-ward self-transcendence into subhumanity by the process of getting together in a mob.
“Where two or three are gathered together in my name, there am I in the midst of them.” In the midst of two or three hundred, the divine presence becomes more problematical. And when the numbers run into thousands, or tens of thousands, the likelihood of God being there, in the consciousness of each individual, declines almost to the vanishing point. For such is the nature of an excited crowd (and every crowd is automatically self-exciting) that, where two or three thousand are gathered together, there is an absence not merely of deity, but even of common humanity. The fact of being one of a multitude delivers a man from his consciousness of being an insulated self and carries him down into a less than personal realm, where there are no responsibilities, no right or wrong, no need for thought or judgment or discrimination—only a strong vague sense of togetherness, only a shared excitement, a collective alienation. And the alienation is at once more prolonged and less exhausting than that induced by debauchery; the morning after less depressing than that which follows self-poisoning by alcohol or morphine. Moreover, the crowd-delirium can be indulged in, not merely without a bad conscience, but actually, in many cases, with a positive glow of conscious virtue. For, so far from condemning the practice of downward self-transcendence through herd-intoxication, the leaders of church and state have actively encouraged the practice whenever it could be used for the furtherance of their own ends. Individually and in the co-ordinated and purposive groups which constitute a healthy society, men and women display a certain capacity for rational thought and free choice in the light of ethical principles. Herded into mobs, the same men and women behave as though they possessed neither reason nor free will. Crowd-intoxication reduces them to a condition of infra-personal and antisocial irresponsibility. Drugged by the mysterious poison which every excited herd secretes, they fall into a state of heightened suggestibility, resembling that which follows an injection of sodium amytal or the induction, by whatever means, of a light hypnotic trance. While in this state they will believe any nonsense that may be bawled at them, will act upon any command or exhortation, however senseless, mad or criminal. To men and women under the influence of herd-poison, “whatever I say three times is true”—and whatever I say three hundred times is Revelation, is the directly inspired Word of God. That is why men in authority—the priests and the rulers of peoples—have never unequivocally proclaimed the immorality of this form of downward self-transcendence. True, crowd-delirium evoked by members of the opposition and in the name of heretical principles has everywhere been denounced by those in power. But crowd-delirium aroused by government agents, crowd-delirium in the name of orthodoxy, is an entirely different matter. In all cases where it can be made to serve the interests of the men controlling church and state, downward self-transcendence by means of herd-intoxication is treated as something legitimate, and even highly desirable. Pilgrimages and political rallies, corybantic revivals and patriotic parades—these things are ethically right so long as they are
our
pilgrimages,
our
rallies,
our
revivals and
our
parades. The fact that most of those who take part in these affairs are temporarily dehumanized by herd-poison is of no account in comparison with the fact that their dehumanization may be used to consolidate the religious and political powers that be.
our
pilgrimages,
our
rallies,
our
revivals and
our
parades. The fact that most of those who take part in these affairs are temporarily dehumanized by herd-poison is of no account in comparison with the fact that their dehumanization may be used to consolidate the religious and political powers that be.
When crowd-delirium is exploited for the benefit of governments and orthodox churches, the exploiters are always very careful not to allow the intoxication to go too far. The ruling minorities make use of their subjects’ craving for downward self-transcendence in order, first, to amuse and distract them and, second, to get them into a sub-personal state of heightened suggestibility. Religious and political ceremonials are welcomed by the masses as opportunities for getting drunk on herd-poison, and by their rulers as opportunities for planting suggestions in minds which have momentarily ceased to be capable of reason or free will.
The final symptom of herd-intoxication is a maniacal violence. Instances of crowd-delirium culminating in gratuitous destructiveness, in ferocious self-mutilation, in fratricidal savagery without purpose and against the elementary interests of all concerned, are to be met with on almost every page of the anthropologists’ textbooks and—a little less frequently, but still with dismal regularity—in the histories of even the most highly civilized peoples. Except when they wish to liquidate an unpopular minority the official representatives of state and church are chary of evoking a frenzy which they cannot be sure of controlling. No such scruples restrain the revolutionary leader, who hates the
status quo
and has only one wish—to create a chaos on which, when he comes to power, he may impose a new kind of order. When the revolutionary exploits men’s urge to downward self-transcendence, he exploits it to the frantic and demoniac limit. To men and women sick of being their insulated selves and weary of the responsibilities which go with membership in a purposive human group, he offers exciting opportunities for “getting away from it all” in parades and demonstrations and public meetings. The organs of the body politic are purposive groups. A crowd is the social equivalent of a cancer. The poison it secretes depersonalizes its constituent members to the point where they start to behave with a savage violence, of which, in their normal state, they would be completely incapable. The revolutionary encourages his followers to manifest this last and worst symptom of herd-intoxication and then proceeds to direct their frenzy against his enemies, the holders of political, economic and religious power.
status quo
and has only one wish—to create a chaos on which, when he comes to power, he may impose a new kind of order. When the revolutionary exploits men’s urge to downward self-transcendence, he exploits it to the frantic and demoniac limit. To men and women sick of being their insulated selves and weary of the responsibilities which go with membership in a purposive human group, he offers exciting opportunities for “getting away from it all” in parades and demonstrations and public meetings. The organs of the body politic are purposive groups. A crowd is the social equivalent of a cancer. The poison it secretes depersonalizes its constituent members to the point where they start to behave with a savage violence, of which, in their normal state, they would be completely incapable. The revolutionary encourages his followers to manifest this last and worst symptom of herd-intoxication and then proceeds to direct their frenzy against his enemies, the holders of political, economic and religious power.
In the course of the last forty years the techniques for exploiting man’s urge towards this most dangerous form of downward self-transcendence have reached a pitch of perfection unmatched in all of history. To begin with, there are more people to the square mile than ever before, and the means of transporting vast herds of them from considerable distances, and of concentrating them in a single building or arena, are much more efficient than in the past. Meanwhile, new and previously undreamed-of devices for exciting mobs have been invented. There is the radio, which has enormously extended the range of the demagogue’s raucous yelling. There is the loudspeaker, amplifying and indefinitely reduplicating the heady music of class-hatred and militant nationalism. There is the camera (of which it was once naïvely said that “it cannot lie”) and its offspring, the movies and television; these three have made the objectification of tendentious phantasy absurdly easy. And finally there is that greatest of our social inventions, free, compulsory education. Everyone now knows how to read and everyone consequently is at the mercy of the propagandists, governmental or commercial, who own the pulp factories, the linotype machines and the rotary presses. Assemble a mob of men and women previously conditioned by a daily reading of newspapers; treat them to amplified band music, bright lights, and the oratory of a demagogue who (as demagogues always are) is simultaneously the exploiter and the victim of herd-intoxication, and in next to no time you can reduce them to a state of almost mindless subhumanity. Never before have so few been in a position to make fools, maniacs or criminals of so many.
Other books
The Devil Colony by James Rollins
The Love She Craves: Selling Her Soul to Declan by Gemma Jenkins
The Gentleman Jewel Thief by Jessica Peterson
A short history of nearly everything by Bill Bryson
Privy to the Dead by Sheila Connolly
Dreams of Glory by Thomas Fleming
Kit & Rogue (The Sons of Dusty Walker) by Sable Hunter, The Sons of Dusty Walker
Tiger Girl by May-lee Chai
Docketful of Poesy by Diana Killian
Saving from Monkeys by Star, Jessie L.
