“No, they say, they do not preach that man is evil, the evil is only that alien object: his body. No, they say, they do not wish to kill him, they only wish to make him lose his body. They seek to help him, they say, against his pain-and they point at the torture rack to which they’ve tied him, the rack with two wheels that pull him in opposite directions, the rack of the doctrine that splits his soul and body.

“They have cut man in two, setting one half against the other. They have taught him that his body and his consciousness are two enemies engaged in deadly conflict, two antagonists of opposite natures, contradictory claims, incompatible needs, that to benefit one is to injure the other, that his soul belongs to a supernatural realm, but his body is an evil prison holding it in bondage to this earth-and that the good is to defeat his body, to undermine it by years of patient struggle, digging his way to that glorious jail-break which leads into the freedom of the grave.

“They have taught man that he is a hopeless misfit made of two elements, both symbols of death. A body without a soul is a corpse, a soul without a body is a ghost-yet such is their image of man’s nature: the battleground of a struggle between a corpse and a ghost, a corpse endowed with some evil volition of its own and a ghost endowed with the knowledge that everything known to man is non-existent, that only the unknowable exists.

“Do you observe what human faculty that doctrine was designed to ignore? It was man’s mind that had to be negated in order to make him fall apart. Once he surrendered reason, he was left at the mercy of two monsters whom he could not fathom or control: of a body moved by unaccountable instincts and of a soul moved by mystic revelations-

he was left as the pbumively ravaged victim of a battle between a robot and a dictaphone.

“And as he now crawls through the wreckage, groping blindly for a way to live, your teachers offer him the help of a morality that proclaims that he’ll find no solution, and must seek no fulfillment on earth. Real existence, they tell him, is that which he cannot perceive, true consciousness is the faculty of perceiving the non-existent-and if he is unable to understand it, that is the proof that his existence is evil and his. consciousness impotent.

“As products of the split between man’s soul and body, there are two kinds of teachers of the Morality of Death: the mystics of spirit and the mystics of muscle, whom you call the spiritualists and the materialists, those who believe in consciousness without existence and those who believe in existence without consciousness. Both demand the surrender of your mind, one to their revelations, the other to their reflexes. No matter how loudly they posture in the roles of irreconcilable antagonists, their moral codes are alike, and so are their aims: in matter-the enslavement of man’s body, in spirit-the destruction of his mind.

“The good, say the mystics of spirit, is God, a being whose only definition is that he is beyond man’s power to conceive-a definition that invalidates man’s consciousness and nullifies his concepts of existence. The good, say the mystics of muscle, is Society-a thing which they define as an organism that possesses no physical form, a super-being embodied in no one in particular and everyone in general except yourself. Man’s mind, say the mystics of spirit, must be subordinated to the will of God, Man’s mind, say the mystics of muscle, must be subordinated to the will of Society. Man’s standard of value, say the mystics of spirit, is the pleasure of God, whose standards are beyond man’s power of comprehension and must be accepted on faith. Man’s standard of value, say the mystics of muscle, is the pleasure of Society, whose standards are beyond man’s right of judgment and must be obeyed as a primary absolute. The purpose of man’s life, say both, is to become an abject zombie who serves a purpose he does not know, for reasons he is not to question. His reward, say the mystics of spirit, will be given to him beyond the grave. His reward, say the mystics of muscle, will be given on earth-to his great-grandchildren.

“Selfishness-say both-is man’s evil. Man’s good-say both-is to give up his personal desires, to deny himself, renounce himself, surrender; man’s good is to negate the life he lives. Sacrifice-cry both-is the essence of morality, the highest virtue within man’s reach.

“Whoever is now within reach of my voice, whoever is man the victim, not man the killer, I am speaking at the deathbed of your mind, at the brink of that darkness in which you’re drowning, and if there still remains within you the power to struggle to hold on to those fading sparks which had been yourself-use it now. The word that has destroyed you is ‘sacrifice.’ Use the last of your strength to understand its meaning. You’re still alive. You have a chance.

” ‘Sacrifice’ does not mean the rejection of the worthless, but of the precious. ‘Sacrifice’ does not mean the rejection of the evil for the sake of the good, but of the good for the sake of the evil. ‘Sacrifice’

is the surrender of that which you value in favor of that which you don’t.

“If you exchange a penny for a dollar, it is not a sacrifice; if you exchange a dollar for a penny, it is. If you achieve the career you wanted, after years of struggle, it is not a sacrifice; if you then renounce it for the sake of a rival, it is. If you own a bottle of milk and give it to your starving child, it is not a sacrifice; if you give it to your neighbor’s child and let your own die, it is.

“If you give money to help a friend, it is not a sacrifice; if you give it to a worthless stranger, it is. If you give your friend a sum you can afford, it is not a sacrifice; if you give him money at the cost of your own discomfort, it is only a partial virtue, according to this sort of moral standard; if you give him money at the cost of disaster to yourself-

that is the virtue of sacrifice in full.

“If you renounce all personal desires and dedicate your life to those you love, you do not achieve full virtue: you still retain a value of your own, which is your love. If you devote your life to random strangers, it is an act of greater virtue. If you devote your life to serving men you hate-that is the greatest of the virtues you can practice, “A sacrifice is the surrender of a value. Full sacrifice is full surrender of all values. If you wish to achieve full virtue, you must seek no gratitude in return for your sacrifice, no praise, no love, no admiration, no self-esteem, not even the pride of being virtuous; the faintest trace of any gain dilutes your virtue. If you pursue a course of action that does not taint your life by any joy, that brings you no value in matter, no value in spirit, no gain, no profit, no reward-if you achieve this state of total zero, you have achieved the ideal of moral perfection.

“You are told that moral perfection is impossible to man-and, by this standard, it is. You cannot achieve it so long as you live, but the value of your life and of your person is gauged by how closely you succeed in approaching that ideal zero which is death.

“If you start, however, as a pbumionless blank, as a vegetable seeking to be eaten, with no values to reject and no wishes to renounce, you will not win the crown of sacrifice. It is not a sacrifice to renounce the unwanted. It is not a sacrifice to give your life for others, if death is your personal desire. To achieve the virtue of sacrifice, you must want to live, you must love it, you must burn with pbumion for this earth and for all the splendor it can give you-you must feel the twist of every knife as it slashes your desires away from your reach and drains your love out of your body. It is not mere death that the morality of sacrifice holds out to you as an ideal, but death by slow torture.

“Do not remind me that it pertains only to this life on earth. I am concerned with no other. Neither are you.

“If you wish to save the last of your dignity, do not call your best actions a ‘sacrifice’: that term brands you as immoral. If a mother buys food for her hungry child rather than a hat for herself, it is not a sacrifice: she values the child higher than the hat; but it is a sacrifice to the kind of mother whose higher value is the hat, who would prefer her child to starve and feeds him only from a sense of duty. If a man dies fighting for his own freedom, it is not a sacrifice: he is not willing to live as a slave; but it is a sacrifice to the kind of man who’s willing.

If a man refuses to sell his convictions, it is not a sacrifice, unless he is the sort of man who has no convictions.

“Sacrifice could be proper only for those who have nothing to sacrifice-no values, no standards, no judgment-those whose desires are irrational whims, blindly conceived and lightly surrendered. For a man of moral stature, whose desires are born of rational values, sacrifice is the surrender of the right to the wrong, of the good to the evil.

“The creed of sacrifice is a morality for the immoral-a morality that declares its own bankruptcy by confessing that it can’t impart to men any personal stake in virtues or values, and that their souls are sewers of depravity, which they must be taught to sacrifice. By its own confession, it is impotent to teach men to be good and can only subject them to constant punishment.

“Are you thinking, in some foggy stupor, that it’s only material values that your morality requires you to sacrifice? And what do you think are material values? Matter has no value except as a means for the satisfaction of human desires. Matter is only a tool of human values.

To what service are you asked to give the material tools your virtue has produced? To the service of that which you regard as evil: to a principle you do not share, to a person you do not respect, to the achievement of a purpose opposed to your own-else your gift is not a sacrifice.