Arthur Koestler

 


  THE YOGI

 

AND THE

 

 COMMISSAR

Links X X X X X X X

 

 

Excerpts from

THE YOGI AND THE COMMISSAR

Horizon
(London), June, 1942

 

1. The static spectrum

I like to imagine an instrument which would enable us to break up patterns of social behavior similar to the the physicist breaking up a beam of rays. Looking through this sociological spectroscope we would see spread out the rainbow-colored spectrum of all possible human attitudes to life. The whole distressing muddle would become neat, clear and comprehensive.

On one end of the spectrum, obviously on the infra-red end, we would see the Commissar. The Commissar believes in Change from Without. He believes that all the pests of humanity, including constipation and the Oedipus complex, can and will be cured by Revolution, that is, by a radical re-organization of the system of production and distribution of goods: that this end justifies the use of all means, including violence, ruse, treachery and poison: that logical reasoning is an unfailing compass and the Universe a kind of very large clockwork in which a very large number of electrons once set in motion will forever revolve in their predictable orbits: and that whosoever believes in anything else is an escapist. This end of the spectrum has the lowest frequency of vibrations and is, in a way, the coarsest component of the beam: but it conveys the maximum amount of heat.

 

On the other end of the spectrum, where the waves become so short and of such high frequency that the eye no longer sees them, colorless, warmthless but all-penetrating, crouches the Yogi, melting away in the ultra-violet..... He believes that the End is unpredictable and that the Means alone count. He rejects violence under any circumstances. He believes that logical reasoning gradually loses its compass value as the mind approaches the magnetic pole of Truth or the Absolute, which alone matters. He believes that nothing can be improved by exterior organization and everything by the individual effort from within: and that whosoever believes in anything else is an escapist. ....

Between these two extremes are spread out in a continuous sequence the spectral lines of the more sedate human attitudes. The more we approach its center, the more blurred and woolly the spectrum becomes. ... You cannot argue with a ... Commissar. He starts at once to beat his chest and next he strangles you, whether you be friend or foe, in his deadly embrace. You cannot argue with the ultra-violet skeleton either, because words mean nothing to him. You can argue with post-war planners, Fabians, Quakers, liberals and philanthropists. But the argument will lead nowhere, for the real issue remains between the Yogi and the Commissar, between the fundamental conceptions of Change from Without and Change from Within.

 

All attempts to change the nature of man by Commissar methods have so far failed, from Spartacus' Sun State through the Inquisition-Tribunals and the Reformation to Soviet Russia. This failure seems to be rooted in two disturbing phenomena which Kant could have called the Antinomies of Applied Reasoning. The first is the Antinomy of the Serpentine; the second the Antinomy of the Slopes.The peak of Utopia is steep; the serpentine road which leads up to it has many tortuous curves. While you are moving up the road you never face the peak, your direction is the tangent, leading nowhere. ...The second root of failure is the Antinomy of the Slopes, or of Ends and Means. Either the Means are subordinated to the End, or vice versa. Theoretically you may build up elaborate liberal or religious halfway houses; but if burdened with responsibility, and confronted with a practical decision to be taken, you have to choose one way or the other. Once you have chosen you are on the slope. If you have chosen to subordinate the Means to the End, the slope makes you slide down deeper and deeper ...

The attempts to produce Change form Within on a mass-scale were equally unsuccessful. Whenever an attempt was made to organize saintliness by exterior means, the organizers were caught in the same dilemmas. The Inquisition-Tribunals flew off at a tangent; the Churches in the liberal era circle round and round the peak without gaining height. To subordinate the End to the Means leads to a slope as fatal as the inverse one. ...

 

2. The Spectrum in Motion

But they don't give up. Unable to form a synthesis and unsatisfied by the patched-up compromises in the medium bands of the spectrum, they attract and repel each other in rhythmical intervals. This strange minuet is one of the more exciting aspects of History which Marxism, otherwise the most serviceable guide, falls short of explaining.
I wish one could still write an honest infra-red novel without an ultra-violet ending. But one can't, just as no honest scientist can now publish a book on physics without a metaphysical epilogue, no honest Socialist can write a survey of the Left's defeats without accounting for the irrational factor in mass-psychology. ...

There is one definite profiteer of the spectral displacement: the Scientist. In a certain sense it was he who started the movement; then its momentum carried him further than he probable liked. One should remember that the irrational or ultra-violet element which so strongly taints present-day physics, biology, and psychology was not a philosophical fashion smuggled into the laboratories, but grew out of the laboratories themselves and created the new philosophical climate. .....

 

3. The Pendulum

The Commissar, the Artist, the vague Man of Goodwill, the Scientist, not only seem to react in different ways to the great spectral displacement, but their motives for participating in it seem also different in nature. Is there a common reason for this pilgrimage? To a certain extent the revolution in physics has certainly affected the artist, the revolution in psychology has influenced political outlook, and similar cross-influences are easy to discover. They form a pattern of diagonal lines of forces, but this pattern is that of a network, not of a causal chain. There is no causal chain running from Quantum Mechanics to the self-accusations of Bucharin, but in an indirect way they are all linked together by diagonals.

The swinging of this pendulum from rationalistic to romantic periods and back is not contradictory to the conception of a basic dialectic movement of history. They are like the tidal waves on a river which yet flows into the sea. One of the fatal lacunae in the Marxist interpretation of history is that it was concerned only with the course of the river, not with the waves. The mass-psychological aspect of Nazism is not describable in Marxist terms, in terms of the river's course; we need the tidal waves to account for it. On the other hand our pendulum alone is no guide to history. We must know about the river before we talk of the waves.

 

 

 

 

 

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