The Food of the Gods

The following text is from the last page and a half of H G Wells’s The Food of the Gods. When I was twelve I regarded this as the most inspiring passage of prose I had ever come across. I still find it expresses something I can feel identified with.

‘It is not that we would oust the little people from the world,’ he said, ‘in order that we, who are no more than one step upwards from their littleness, may hold their world for ever. It is the step we fight for and not ourselves.’

‘We are here, Brothers, to what end? To serve the spirit and the purpose that has been breathed into our lives. We fight not for ourselves, for we are but the momentary hands and eyes of the life of the World ... Through us and through the little folk the Spirit looks and learns. From us by word and birth and act it must pass – to still greater lives.’

‘This earth is no resting place; this earth is no playing place ... We fight not for ourselves but for growth – growth that goes on for ever. Tomorrow, whether we live or die, growth will conquer through us. That is the law of the spirit for ever more. To grow according to the will of God! To grow out of these cracks and crannies, out of these shadows and darknesses, into greatness and the light!’

‘Greater’, he said, speaking with slow deliberation, ‘greater, my Brothers! And then – still greater. To grow and again – to grow. To grow at last into the fellowship and understanding of God. Growing. Till the earth is no more than a footstool. Till the spirit shall have driven fear into nothingness, and spread ...’ He swung his arm heavenward: – ‘There!’

His voice ceased. The white glare of one of the searchlights wheeled about, and for a moment fell upon him, standing out gigantic with hand upraised against the sky.

For one instant he shone, looking up fearlessly into the starry deeps, mail-clad, young and strong, resolute and still. Then the light had passed and he was no more than a great black outline against the starry sky – a great black outline that threatened with one mighty gesture the firmament of heaven and all its multitude of stars.

The state’s infidelity

copy of a letter to an academic

Apart from means-testing the pensions, i.e. depriving Charles and me together of about £4,000 per annum, maybe more – which we would have been getting if the means-testing had not been introduced – the pensions due to Christine and Fabian have been delayed by a total of 9 years, thus depriving us of at least £50,000 (9 x present pension as reduced by means-testing) which the government should have paid to us if pension qualifying ages had not been retrospectively changed.

Thus the means-testing and change in qualifying ages together have deprived Fabian and Christine of at least £70,000 which they were due to be paid on reaching their former qualifying ages, both being fully paid up, or very nearly so, in terms of qualifying years (i.e. years in which requisite contributions have been made).

This income would not have been adequate to set up a satisfactory residential college with at least one research department, but the future loss of it is a serious drag on our continuing attempts to make progress towards the start of our 40-year adult academic careers.

Benefits Christmas

The Daily Mail has an article about a mother with four children, living on benefits, who is planning to spend a large sum on giving the children a good Christmas.

Benefits Christmas: Single mother Eloise spends £3000 to give her four children EVERYTHING they want for Christmas. And guess what? You're paying for it.

... she’s not a member of your average working family. She’s on benefits, meaning that effectively it’s your money which is paying for her children’s Christmas - Xboxes and all. Moreover, as far as Eloise is concerned, it’s all entirely fair - in fact, the merest hint of a raised eyebrow at her circumstances is enough to make her see red. ‘It makes me furious when people criticise how I choose to spend my money,’ she says. ‘Taxpayers seem to feel that they have the right to tell people on benefits how to spend their money,’ she adds. ‘They don’t - the government decides what people like me are entitled to, not the taxpayer. If it’s offered to us, then of course we’re going to take it and we shouldn’t be criticised for doing so. Frankly, I believe it’s my right to do what I want this Christmas with the benefits I deserve. ’

The Daily Mail journalist points out that ‘it’s your money’ (i.e. taxpayers’ money) ‘which is paying for her children’s Christmas’.

Working out what she receives in ‘handouts’ per year, the journalist makes it come to £21,528. That includes free school meals, but does not include the free ‘education’ and medical ‘health service’ which is accessible to all, including those who are contributing to the cost of it by paying taxes.

Including the cost of free ‘education’ for four children and free ‘health care’ for five people might, perhaps, double the figure representing how much it is costing taxpayers to support this family. It is scarcely surprising that the country is bankrupt.

It is a fact of genetics that if conditions arise which favour the survival of life forms (plants or animals) with certain characteristics, a subgroup of the species soon arises which is increasingly well adapted to the favourable conditions and increasingly numerous. For example, subgroups of various birds have developed which are adapted to deriving their support from bird-tables supplied by human beings, probably becoming in the process less well adapted to supporting themselves in other ways.

There is no reason to suppose that the situation can be remedied by offering those living on benefits inducements to work. The only possible solution is to scrap the Welfare State altogether, including state education and medicine.

That is, it is the only solution that could possibly work; but I am not supposing that there is any possibility of its being implemented by a democratically elected government.

Brief analyses such as these should be being expanded into research papers, but this is unlikely to happen unless Oxford Forum is supported.

The right and wrong kinds of inspiration

Bel Mooney in the Daily Mail wrote recently about the Inspirational Women of the Year awards. (Nobody had nominated me.) Typically, the nominees had suffered a severe setback in life, such as major physical injury, but continued to live with apparent enthusiasm, setting up a charity to provide help and counselling to people with similar injuries.

‘It does require putting your own moans last’, Bel Mooney said. ‘They identify a need and just go for it. As Katie Piper said, “You can look to the left and to the right and see people with far worse problems.”’

Clearly someone who responds to a bad situation in their own life by trying to ameliorate it, as I did, is taking their own ‘moans’ seriously and hence cannot qualify for approval or admiration, although they appear to qualify for unlimited opposition.

My colleague Charles McCreery’s mother, Lady McCreery, was well aware of what made women qualify for being regarded as ‘inspirational’. She went every year to the lunches at which these awards were made, being a close acquaintance of the Marchioness of Lothian, who ran them for some years, having started them.

When Charles brought her to meet me, soon after I first met him, Lady McCreery took an instant dislike to me. Of course, it is quite possible that she had already gathered from other statusful people that I was persona non grata. On the face of it, it might appear that I was not doing anything very different from what had been done by acceptable people regarded as ‘inspirational’, in responding to adversity in my own life by setting up an independent academic institution for research in previously neglected areas.

Lady McCreery told Charles that she had got me taped at once. I was, she said, ‘patronising, offhand and humourless’.

Far from wishing to bring my efforts to the attention of the Marchioness of Lothian and other supporters of inspirational women, she proceeded to stop at nothing to thwart my efforts.

Social outsiders, their parents and their siblings

I have known some other people who suffered, as I did myself, the consequences of living in a society that is hostile to individuality, especially that of the exceptionally able. In such a society the ‘educational’ system is geared to deprive the able of opportunity and to turn their families against them, unless, as very often happens, they (the individuals) can be turned against their families, blaming them for ‘pushing’ them, and they become dropouts.

Parents may not realise that society has become different from what it was before its transformation by the ‘Welfare State’, and that it is now necessary for them to protect their children from the destructiveness of teachers and of the ‘educational’ system in general (as well as from doctors, social workers, etc).

Other members of a person’s family, as well as the parents, are likely to be turned against them. Any sign of being ‘got down’, or feeling bad about the position into which they have been forced by the system, is taken as a sign of ‘having problems’, which is supposed to imply a need for ‘help’ (i.e. interference) as there cannot possibly be any objective cause of difficulties. This enables the person's siblings, or others, who may be jealous of their real (if maltreated and suppressed) ability, to stick the knife in.

If the opportunities with which the educational system has left them are ultimately too unsuitable, so that they are driven to attempting to do something under their own auspices instead of within the system, they are regarded as not needing help since that is not a ‘proper’ job or way of life.

Of course this is much to the advantage of any sibling, who will get larger shares of any handouts from which their outlawed brother or sister is now excluded.

Socialism and slavery

So many things turn up, and so fundamental, that I should be writing about and am prevented from doing; but this is just the downfall of civilisation, and it is meant to destroy people like me.

So just a brief note. I recently saw something on the French television about the cholera in Haiti, said to be so virulent a strain that it will be years before Haiti is free from it. I did not follow this exactly; some of the woman commentators speak very clearly, but this was not one of them. But the gist of it certainly was as follows: people whose ancestors had been slaves were so angry about the past history of the island, and about the social inequalities which persisted, supposedly as a result of it, that they had been putting cholera into the water systems so that it would spread to all parts of the island.

This would be in revenge (revanche) for the slavery (esclavage). It sounded as if they were just helping the epidemic along, rather than having started it in the first place.

So this is what the modern ideology has brought Haiti to, as a supposed improvement on its former state. There will evidently be a larger proportion of people who fancy having power over other people as doctors, and a fair percentage of the population will continue to lose their freedom to the disease, whether or not they ever recover from it, and whether or not they do so without falling into the hands of the medical profession. There will be many more doctors, one supposes, than there ever were landowners with slaves working for them. And it is not likely that anyone will acquire any freedom to do more than keep themselves physically alive and contribute (by taxation) to the support of the doctors and nurses, and their slaves.

Is this not an epitome of what socialism is aimed at?

Can retrospective legislation ever be ‘fair’?

Herewith some brief notes on some of the issues which arise in connection with recent terrible proposals concerning pensioners. I could and should be able to write much more about this and to get it published; only lack of financial support prevents me from doing this. People coming to work here on a voluntary basis would to some extent enable us to do more.

In the Daily Mail of 17 November there is an article about how governments etc. are letting down pensioners by providing them with no way of getting an income out of their savings.

The author of this article suggests that pensioners might be allowed to invest in special bonds paying a ‘decent’ rate of interest, but that the investment should be limited to a maximum of £20,000, so that ‘wealthy’ pensioners would not be able to benefit unfairly by getting an income which they did not really ‘need’. As usual, ‘need’ is defined in a way which implies that no one receiving more than about the level of income support can possibly be in ‘need’ of more.

Of course, most people with some capital must have suffered from the credit crunch, as the powers-that-be wanted them to do, since we know that the aim of modern society is to prevent those who have above average ability from acquiring any freedom of action to go with it.

In another article in the same issue of the Mail, about how pensioners can ‘sensibly’ get more income from their savings, investing in ordinary shares is described as ‘dangerous’. However, it is a lot less so if you have realistic information about what you are doing.

Over the years, we have invited many people to come and live near us so that they could do some work for us on a voluntary or paid basis, and also get the benefit of the information which we receive and discuss, which is relevant to investment and other financial matters.

* * *

The Pensions Minister Steve Webb, defending the raising of the age at which state pensions will be payable, especially for women, has argued that everyone was living longer, so it was ‘only fair’ that they should start to receive their pensions at a later age. This, however, presumes on the modern view of pensions as a ‘contract between the generations’. Originally people were supposed to be paying, with their contributions, for the income that they would eventually receive, which would be paid out of the income of a fund to which they had contributed. In such a situation, of course, the fund would go on being there even after any particular person had stopped drawing from it, for the benefit of future pensioners, and it would be constantly amplified by the contributions of those who did not live long enough to draw on it at all.

In fact, this fund never existed; see the book The Great Pensions Swindle previously referred to. Nevertheless, people were paying contributions into a supposed scheme which had undertaken to produce a pension bearing some relationship to the cost of living, or to the average wage, at a certain definite age, and this was something which people took into account in deciding whether to pay contributions into this scheme or not.

If it was wished to change the age at which pensions would be paid out, on old-fashioned principles it would be necessary to start a completely new scheme which only applied to people who started paying contributions after the new scheme had started. Retrospective legislation, or retrospective change in legislation, is unprincipled, but this is an idea that has been lost sight of.

Ros Altmann, the Director General of Saga, the association for over-50s, has criticised the postponement of the pension age, especially for women, not on the grounds that it is (in effect) retrospective legislation, but because the changes are too rapid and do not give those who are approaching retirement age ‘enough time’ to think about how they can arrange their affairs to compensate for the change.

One might think that an association of people over 50 would have old-fashioned enough ideas to stand up for principles, such as the principle against retrospective legislation. However, the majority of those who are over 50 now have spent most of their lives under the auspices of the modern ideology. In order to have been born before the onset of the Welfare State in 1945, a person would need to be over 65.

Open letter to a former associate – an Oxford classics graduate

We were sorry when you went away. You know we had a high opinion of your abilities and you were a tremendous asset. Since you left things have gradually got better in certain ways (not because of your having left, of course), and we regretted that, having been with us for so long through many difficult years, you left before we could provide you with even the advantages with which we are now able to provide people.

Building up in so antagonistic a society has been very slow and painful, and above all we find it extremely difficult to get people to work here for any length of time. We have to pay what seems to us quite a high hourly rate for any work we do get, and I always regret it when we pay people who are nothing to do with us, when we would prefer to think that we were helping to improve the position of someone who might be permanent.

If you were to move to Cuddesdon I think we could help you to become increasingly prosperous financially, and we are always aiming to help people here to become property owners. When I remember the sorts of things which you did when you were here before, and appeared not to mind doing too much, I think that any of these things would be extremely valuable to us now, and they are particularly difficult to get people to do, as everyone nowadays seems to be thinking in terms of pretentious and ostensibly highly skilled things, which they are not in fact good at.

We remember that you are a car driver and that could be very useful.

I hope you will consider coming. We would try to make things as good as possible for you if you did. Also please mention us when you are talking to anybody else. I think there are a lot of people these days struggling to get by on pensions, benefits, or otherwise, who could supplement their income fairly painlessly by coming to live nearby and doing a few hours a day of regular work (or more hours, up to full time, if they wanted to).

A teacher from the Dawn of Time

As I was precocious and read a lot, when I was ten I was certainly as familiar with the pre-1945 world as someone born ten years earlier than I was. This was a very different world, qualitatively, from the post-1945 world. However, in spite of the apparent advantages of the pre-war world, the current ideology must have been incubating within it, and I did not get any support except from people who were a good deal older than I was, more like 40 years older than ten.
When I went to the Society for Psychical Research I was initially supported by Sir George Joy and Helen Verrall (Mrs Salter) in plans which others opposed on account of my lack of social status. And those who were most instrumental in my being promoted to the Lower Fifth when I was thirteen, a maths mistress called Miss Bookey and the Reverend Mother, were both something like 40 years older than I was. All three of us were living in a world view distinct from the current one, but the modern ideology was already active and soon asserted itself.

Celia Green with her parents,
William Green and Dorothy Green, c.1947

Miss Bookey enacted the role of the teacher who could see what opportunities would be good for her inexperienced pupil, and exerted herself to bring them about. You could call this paternalism in the old-fashioned sense. I never experienced anything like this attitude again.
Miss Bookey started to teach me when I was eleven at the start of the Lower Fourth year (second year of grammar school). She appeared to be enthused by my exceptionality and was quoted as having said admiring things about me (e.g. that I was ‘luminous with intelligence’). At the same time she appeared actively to like me.
I remember an incident which, subsequently, I took as an indication that she already had it in mind to get me into a higher form. I asked her for some information about geometry which was not provided by the thin and very introductory book used in that form. ‘It isn’t in your book,’ she said. ‘In the higher forms they use a much larger geometry textbook. Wouldn’t you like to be working from the larger book?’ She peered at me as if trying to read my mind. ‘Oh yes, I would,’ I said uncertainly, wondering what was the relevance of this. Was she going to offer to lend me one of these books?
Nothing appeared to come of this at the time, but some time later, probably about a year later, the Reverend Mother proposed to my father that I should be moved up a year, and when this had happened Miss Bookey (who did not teach the Lower Fifth which I had entered) came up to me in the playground looking very happy and pleased with herself, and asked me how I was getting on.
‘Oh, it’s wonderful,’ I said, ‘Everything is fine. I am just amazed that I am still getting As. I really thought that when I moved up I should be prepared to get Bs and Cs at first.’
‘Oh no!’ she said. ‘You could never get Cs.’ And we parted on that note of congratulatory admiration.
I remember also, as an incident that somehow expresses the outlook of a bygone age, that when I had been told I was going to be moved up a year I received a message from the Reverend Mother asking whether I had done any maths in advance of that which had been done by the form I was in.
I went to the Reverend Mother’s room and said that I was afraid I had not, and (a bit apprehensively) that I hoped this would not make any difference to my being moved up into the Lower Fifth. The Reverend Mother was, like Miss Bookey after the move, looking very happy and pleased with herself. ‘Oh no,’ she said laughingly, putting on an act to a teacher who was sitting in the room. ‘It won’t make any difference to that. But it might affect whether you move up to the Upper Fifth. I was wondering whether to move you up two years straight away.’
Actually I had constantly asked my father to help me get started on later chapters in the maths textbooks, as well as on topics that were completely beyond them, such as trigonometry and calculus, but he had always refused on some pretext or another, such as that I could not do calculus until I had done more algebra first.
In languages, my father had been unable to hold me up, as he could not prevent me from proceeding to more advanced reading. He had given me some initial help in visiting Foyle’s Bookshop to pick out the very easiest readers, although there were sometimes signs that he disapproved of what I chose to read.

Simon Cowell's £165m: is it enough?

Discussing the rivalry of two people called Simon Cowell and Simon Fuller, today's Mail on Sunday Review quotes someone as saying: ‘This is not about money – both men have more money than they could spend in their lifetimes.’ They are said to have £165m and £350m respectively. Well, that is taking a distinctly limited view of what they might want to do in their lifetimes.

Suppose, like me, they need to set up an independent university to be productive in many areas of research, starting with just one residential college, at least one scientific research department with laboratories, a few departments for purely intellectual research in philosophy, history, education, etc, and a university printing press to publish books. I do not think £350m would go all the way to setting up such an establishment and running it for long, as deriving an income from capital becomes ever more hazardous.

But do not get me wrong. I would be very pleased to be given any lesser amount and would make the most productive use of it that I could.

In the same issue of the Review, there is a two-page article by a salaried academic called Ian Morris about his own tendentious and fashionable views, reminding one of the burning need for a historical department to be set up under my auspices to publish criticisms of such views, along with a more realistic account of the rise and ongoing fall of Western civilisation. The article in the Review is introduced by this paragraph:

Last week, historian Ian Morris revealed how, at the end of the last Ice Age, a simple accident of geography gave the West the advantages that led to it dominating the world for the last two centuries. His argument forces us to accept that our success was nothing to do with superior brains, leaders or culture – and that the East is on the brink of taking over. That idea may be hard to get used to . . .

No, it isn’t hard to get used to. It has been prevalent for a long time. What would be hard to get used to would be the accounts of the situation that my history department would publish if it were able to. And it should be able to; only financial support is needed to make it so.

Professor Ian Morris is at Stanford University, where research on lucid dreams was carried out for decades by salaried academics, and may still be being carried out – without any funding being offered to me to enable me to continue contributing to the development of this field of research, which had been initiated by me.