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Page 16 text:
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The pathway to right action is a road which must be trav- eled alone, for its existence is only in our own conscience; the simplicity of freedom of will is a phenomenon which no law rules. It is merely a clarification of self-judgments which, when refined from religious and social controls, ex- poses man to the necessity of a choice between good and evil. Such a decision can evolve only through the contrast of ourselves with pertinent external conditions. Mistakes usually stem from the lack of self-knowledge which forces moral decisions to error. The individual is the prime mover in any action. Forced aberration of an individual or of that individual through any group, taunts a concerned humanity to passionate out- rage. This transgression destroys self-knowledge and guides moral decisions through the course of excessive pride. As emotions calm, reason returns. Our memory says to us “We did this,” our pride argues “We couldn’t have.” Yet, mem- ory wins in the end and shame flows over our conscience until the next mistake is drafted by the next outrage, the next passion, the next pride. Only the strong and the apa- thetic can abstain. The strong demonstrate a desire for re- sponsibility and a powerful faith in themselves; they take a lonely path, but they can turn society; they want and deserve a personal right to merit. The apathetic possess a cowardly weakness. They want no share in the guilt and no burden- some responsibility of right action. They possess an oriental self-alienation and avoid the actual tests of reduction and decision. They avoid the many creative possibilities of crises, the unique opportunities for good and evil. They, too, have taken a lonely path, but it is the path of abstinence rather than that of decision. The rest of us will wait for our own advantages, manifesting our own love in our own time.
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Page 15 text:
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The special effort at rightness, at talking sense with others, at getting and producing, lies in preparation—a long, slow process. Such a preparation can be found in both the often- tested traditions and in the untried novelties. The two major cultures, the culture of Brothers and the culture of Stran- gers, influence the decisions and forms of our preparation. With our kindred in the culture of Brothers, we are taught prejudice: the acceptance of similarity, the alienation of difference. Within this culture of Brothers—or when the two cultures can merge—we have provided for ourselves a traditional preparation, a formula to follow. The essential point of personal preparation is the knowl- edge of the truth—a personal convincing truth—and simul- taneously realizing that such an absolute truth is far be- yond all knowing. Such a realization and enlightenment brings inner as well as outer change. It assumes the form of a religious experience, yet supercedes all of faith. It dis- criminates in justice; it destroys the tinted glass through which the world is often viewed; and it meets each chal- lenge courageously with an inner vision constantly fixed on its loyalties. In the moment of graduation, in religion, and in patriotism, we recognize the twin nature—the end, the beginning—of life. With preparation and dedication, with our inner vision fixed on our goals, with that special effort for rightness, we will, at times, eliminate the greys in mankind and watch in the silhouette—ornate and simple— the ritual of life.
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