Aldous Huxley

“Ass!” said the Director, breaking a long silence. “Hasn’t it occurred to you that an Epsilon embryo must have an Epsilon environment as well as an Epsilon heredity?”
It evidently hadn’t occurred to him. He was covered with confusion.
“The lower the caste,” said Mr. Foster, “the shorter the oxygen.” The first organ affected was the brain. After that the skeleton. At seventy per cent of normal oxygen you got dwarfs. At less than seventy eyeless monsters.

une société non utopique, moins “parfaite” et plus libre.

The spirit of life and love that triumphs still
In its slow struggle towards some far-off goal
Through lust and death and the bitterness of will.

Defined and hard:—If he could kiss her face,
Could kiss her hair! As if by chance, her hand
Brushes on his ... Ah, can she understand?
Or is she pedestalled above the touch
Of his desire? He wonders: dare he seek
From her that little, that infinitely much?
And suddenly she kissed him on the cheek.

A bad book is as much of a labour to write as a good one; it comes as sincerely from the author’s soul. But the bad author’s soul being, artistically at any rate, of inferior quality, its sincerities will be, if not always intrinsically uninteresting, at any rate uninterestingly expressed, and the labour expended on the expression will be wasted. Nature is monstrously unjust.

‘But what about your new way of looking at things? We seem to have wandered rather a long way from that.’
‘Well, as a matter of fact,’ said Philip, ‘we haven’t. All these camisoles en flanelle and pickled onions and bishops of cannibal islands are really quite to the point. Because the essence of the new way of looking is multiplicity. Multiplicity of eyes and multiplicity of aspects seen. For instance, one person interprets events in terms of bishops; another in terms of the price of flannel camisoles; another, like that young lady from Gulmerg,’ he nodded after the retreating group, ‘ thinks of it in terms of good times. And then there’s the biologist, the chemist, the physicist, the historian. Each sees, professionally, a different aspect of the event, a different layer of reality. What I want to do is to look with all those eyes at once. With religious eyes, scientific eyes, economic eyes, homme moyen sensuel eyes…’

Speaking very slowly, ‘Did you ever feel,’ he asked, ‘as though you had something inside you that was only waiting for you to give it a chance to come out? Some sort of extra power that you aren’t using—you know, like all the water that goes down the falls instead of through the turbines?’ He looked at Bernard questioningly.
‘You mean all the emotions one might be feeling if things were different?’
Helmholtz shook his head. ‘Not quite. I’m thinking of a queer feeling I sometimes get, a feeling that I’ve got something important to say and the power to say it—only I don’t know what it is, and I can’t make any use of the power. If there was some different way of writing . . . Or else something else to write about . . .’ He was silent; then, ‘You see,’ he

But your things are good, Helmholtz.’
‘Oh, as far as they go.’ Helmholtz shrugged his shoulders. ‘But they go such a little way. They aren’t important enough, somehow. I feel I could do something much more important. Yes, and more intense, more violent. But what? What is there more important to say? And how can one be violent about the sort of things one’s expected to write about? Words can be like X-rays, if you use them properly—they’ll go through anything. You read and you’re pierced. That’s one of the things I try to teach my students—how to write piercingly. But what on earth’s the good of being pierced by an article about a Community Sing, or the latest improvement in scent organs? Besides, can you make words really piercing—you know, like the very hardest X-rays—when you’re writing about that sort of thing? Can you say something about nothing? That’s what it finally boils down to. I try and I try . .

And that,’ put in the Director sententiously, ‘that is the secret of happiness and virtue—liking what you’ve got to do. All conditioning

My love, my baby. No wonder those poor pre-moderns were mad and wicked and miserable. Their world didn’t allow them to take things easily, didn’t allow them to be sane, virtuous, happy. What with mothers and lovers, what with the prohibitions they were not conditioned to obey, what with the temptations and the lonely remorses, what with all the diseases and the endless isolating pain, what with the uncertainties and the poverty—they were forced to feel strongly. And feeling strongly (and strongly, what was more, in solitude, in hopelessly individual isolation), how could they be stable?