There are, broadly speaking, two types of drinkers. There is the man whom we all know, stupid, unimaginative, whose brain is bitten numbly by numb maggots; who walks generously with wide-spread, tentative legs, falls frequently in the gutter, and who sees, in the extremity of his ecstasy, blue mice and pink elephants.... The other type of drinker has imagination, vision. Even when most pleasantly jingled he walks straight and naturally, never staggers nor falls, and knows just where he is and what he is doing. It is not his body but his brain that is drunken.
I early learned that there were two natures in me. This caused me a great deal of trouble, till I worked out a philosophy of life and struck a compromise between the flesh and the spirit. Too great an ascendancy of either was to be abnormal, and since normality is almost a fetish of mine, I finally succeeded in balancing both natures. Ordinarily they are at equilibrium; yet as frequently as one is permitted to run rampant, so is the other. I have small regard for an utter brute or for an utter saint.
The loneliness of the man is slowly being borne in upon me. There is not a man aboard but hates or fears him, nor is there a man whom he does not despise.
The pitch to which he was aroused was tremendous. All the fighting blood of his breed was up in him and surging through him. This was living., though he did not know it. He was realizing his own meaning in the world; he was doing that for which he was made.... He was justifying his existence, than which life can do no greater; for life achieves its summit when it does to the uttermost that which it was equipped to do.
His conclusion was that things were not always what they appeared to be. The cub's fear of the unknown was an inherited distrust, and it had now been strengthened by experience. Thenceforth, in the nature of things, he would possess an abiding distrust of appearances.
Men do not knowingly drink for the effect alcohol produces on the body. What they drink for is the brain-effect; and if it must come through the body, so much the worse for the body.
Mental or spiritual health, which is rationality, makes for progress, and the future demands greater and greater mental or spiritual health, greater and greater rationality. The brain must dominate and direct both the individual and society in the time to come, not the belly and the heart.
Bog-lights, vapors of mysticism, psychic overtones, soul orgies, wailings among the shadows, weird gnosticisms, veils and tissues of words, gibbering subjectivisms, gropings and maunderings, ontological fantasies ... this is the stuff, the phantasms of hope, that fills your book shelves. Look at them, all the sad wraiths of sad mad men and passionate rebels — your Schopenhauers, your Strindbergs, your Tolstois and Nietzsches. Come. Your glass is empty. Fill and forget.
It is a simple matter to see the obvious, to do the expected. The tendency of the individual life is to be static rather than dynamic, and this tendency is made into a propulsion by civilization, where the obvious only is seen, and the unexpected rarely happens. When the unexpected does happen, however, and when it is of sufficiently grave import, the unfit perish. They do not see what is not obvious, are unable to do the unexpected, are incapable of adjusting their well-grooved lives to other and strange grooves. In short, when they come to the end of their own groove, they die.
When, on the still cold nights, he pointed his nose at a star and howled long and wolf-like, it was his ancestors, dead and dust, pointing nose at star and howling down through the centuries and through him. And his cadences were their cadences, the cadences which voiced their woe and what to them was the meaning of the stillness, and the cold, and dark.