Let Down Your Noose Paige Fairbairn 10/20/12 Mr. Pierce per. 2 The supreme escape is death.
The driving force that presses a male to slide his neck through a noose, tighten up the hole, and take the last leap of faith- only to lead to everlasting stillness. The leap of faith John the Savage took was a symbolic repudiation of the World State’s slogan, “neighborhood, identity, stability” due to the fact that every element of John was a contradiction to the motto, thus weakening the strength of the motto, essentially reducing the meaning to “bunk”.
In Aldous Huxley’s unique Brave New World John had no neighborhood to accept him, no true identity to increase his broken spirits, and his emotional instability shackled him to conscience, and roped him into death. Glorified civilization appeared to John as a morsel of understanding; the chance of a life time. John’s uncontainable excitement acquired the words of Miranda, from Shakespeare’s play The Temptest to pour out of his ignorant mouth, “O wonder! How many godly animals exist here! How beauteous humanity is! O brave brand-new world. That has such individuals in it! At this moment, Huxely is paralleling John to Miranda, Bernard to Prospero, and Lenina looks like Ferdinand. John is fascinated in addition to delighted for civilization, as Lenina (just as Ferdinand was to Miranda) functioned as temptation to part take in this foreign, yet enchanting land, and only Bernard (just as Prospero advised Miranda) understood of the cruelties and horrors of civilization and wanted that John would comprehend that this world isn’t so brave or respectable at all. John, like a child, signs up with Bernard into a neighborhood where John is a specimen; to be observed and provide lots of laughs.
John, like a fresh water fish tossed into the sea, eventually dies, not simply physically, but mentally due to his incompatibility with the neighborhood. Not only was he a decline in the pueblo of Malpais, however he too was a spectacle in civilization, and was unaccepted due to his unique personality and physical distinctions. The world state destroyed John due to its conditioned insensitivity. Amongst the community posing as an exploitative force towards John, his identity was stampeded and broken, even in his own solitude. Not only did Malpais decline him for his mom, Linda, but he looked too various to be accepted.
Even then, he had problem with himself and his solitude which resulted in his discovery of, “Time and Death and God” (136 Huxely). Even with this discovery, he still searched for himself, intending to obtain a real identity in civilization. Any and all ideas of an identity were smashed to bits, as John was just a spectacle, just as his Mother was. Linda’s death was a wake-up call to John; he didn’t belong since nobody could comprehend his emotion. Like a fish out of water, Linda’s soma induced coma was suddenly interrupted by the coming of her death.
She gasped for air, and flopped and flailed in distress; her death is symbolic for the function she played in society. She was a specimen of the grotesque, as her death showed that, because it cut through the feigned essence of peace and relaxation in her room. Her death likewise functioned as John’s awful awareness of the, “Brave new world” and her death distorted John’s image of society along with his own function being there. Instantly after Linda’s death, five young Delta young boys with chocolate eclairs loafed her deathbed, asking mistakenly of her death, for they were not enlightened of the real meaning of death.
Aldous Huxely is alluding to the five silly virgins from The Parable of the 10 Virgins “five were foolish and five were sensible” (Mathew 25:2). There were about half a lots other Delta kids at the medical facility at the time, contributing to roughly 10 kids. Rather of eclairs, these virgins in the parable each had an oil light, 5 of which brought adequate oil to have entryway to a groomsman’s banquet, and the 5 foolish virgins didn’t have enough oil and missed out on the entryway, so when their judgment came, they were decreased to be let in due to their foolery.
It was likewise stated that, “the spirit of a male is a candle of the Lord” (Proverbs 20:27 KJV). Huxely satired the spirit of male and his faith represented through the eclairs; the ideal representation of immediate pleasure and delight, which served as a sign for the identity of the society. Each Delta had an eclair rather of a light, foolishly asking John what took place to Linda, simply as the silly virgins were asking what occurred to their entrance.
The eclairs served to represent their superficiality, and simply as the five foolish virgins were shooed away by a bad judgment, the 5 Delta young boys were dislodged by John’s their foolery. It was here that John understood he had no identity in this neighborhood; he was surrounded by fools who couldn’t understand deep feelings and emotion; he was lost and couldn’t find himself in the deceptive and misgivings of civilization. He had not an identity due to the failure of others to accept him for who he was. As a result, John started to interrupt the stability the World State thrives for.
The sweet desire for stimulating pleasures were all easily offered and given out in the World State; sex, soma, and never ever being alone was the foundation of civilization’s stability. John’s morals intensely conflicted with this, he viewed the soma pillboxes as coffins and can’t grasp the lack of religious beliefs and concrete feeling; for that is how civilization flourishes. John is desperate for escape and the world controller, Mustapha Mond prices estimate, “sometimes a thousand twangling instruments will hum about my ears and often voices” (218) from Shakespeare’s play The Temptest.
Like Caliban, the controller is talking to John (who is like Stephano) of the sweet melodies and diversions of the island, that lull him to dream wonderful dreams, and when he wakes, he only wants to dream as soon as again. Mustapha continues that the absence of God is civilization’s fault, and shall never be gotten through solitude. Soma and indoctrination, “hasn’t been very good for the fact of course. But it’s excellent for joy. One can’t have free ride. Joy needs to be spent for. (228) Mustapha is appealing, and providing John the choice to oppress his mind with satisfaction for shallow happiness rather than to be dissatisfied. John declines and Mustapha Mond concerns if he will claim all of the let downs and griefs of life and John, in a christ-like minute says, “I claim them all.” (240) Mustapha stays in his function of playing on individuals’s enjoyments, in exchange for their souls, just as Satan did. Bernard and Hemholtz were sent into a purgatory-like island were some satisfaction are eliminated, however they aren’t genuinely complimentary, and John is sent to his own solitude to repent and find God.
John, after numerous episodes of further exploitation, hangs himself due to his own feeling instability. Like a stairs to heaven, he climbed up the lighthouse actions and hung himself from an arch, that would bring him his true redemption and inner peace. The World State only amplified his instability with their lack of morals and twisted ways. John served as a sign of defiled wholesomeness; he tried not to participate in the wicked activities of society, and the only way he found escape was in death. He passed away as a result of others’ sins.
John was the exception to the rule of the World State; if one has actually found faith, one can’t be valid to the “community, identity, stability” of the World State. The factor John didn’t fit was because he had real sensations that contravened the shallow sensations of hypnopedically indoctrinated society. John took a leap of faith with individuals trying to enlighten them, however failed. It was the absence of acknowledgment for a concrete community, identity, and stability that rocked John over the edge to take his own life, in the supreme repudiation of corrupt civilization.