Newspaper Page Text
(Llir iHi'm'r (fluster
MERCER UNIVERSITY, MACON, GEORGIA
i!•••:’ Volume XLI1, No. 2(>
Rithia McGlaun
EDITOR
Betsy Livingston
BUSINESS MANAGER
Robert H. Hurt
MANAGING EDITOR
John Krueger
NEWS EDITOR
Exe. ut.Ve Editor
LUCIAN ASBELI.
Staff I’iiot.'grapher
WARD LOWRANGE
Associate Editors
GRANGER KICKS
LARKY MAIOKELLO
HUGH LAWSON
N ELI, III 11 IK ()( h
RONALD CARR
<■„,,> Ii<i.i•.r
JEANE El'!.WOOD
News Staff: Lynn Holmes, Don Power,
Bill Sarbrough, Amy Garrison, Karen
Kennedy, Loy Knight, Dick Shiver,
Carolyn Arnold, Kaye Wells, Dana
Poole, Ann Walker, Cynthia Adams,
Mary Payne, Katie Koellner, Arnold
Brawnef, Margaret Smith, Lynda
Shaw, and Barbara Bradley.
Editorial Assistants: Jean Smith, Judy
Kennerly.
Feature Editor
TIM GILL
Sport.* Editor
CHARLIE ETHERIDGE
Soriai Editor
MARY JANE CARTEfR
( ontrilmting Editors
ELAINE HUDSON
ANNE JOHNSON
Rusiness Staff: Embry Collins
Feature Staff: Ronald Carr, Allen
Lewis. Toni Vissage.
Sports Staff: Jack C. Fincher, Bobby
Umb. Jere Key.
The Talent
and Energy of Georgians
Few people believe tli.it any of the plans formulated by stab' offi-
eial- to sin,' the county unit system will be able to actually accomplish
iIhn alter llie action of the Federal court in Atlanta. However, the three
muIli - • Ih 1 say that if the county unit system could be made as fair
as tin , !i i (oral college (or selecting presidents that unit voting is not
objectionable This does give defenders of the county unit system
consul, lable encouragement.
It is hoped that as much good energy will not be wasted by Geor
gians lighting this federal court decision condemning the county unit
system as il has operated in Georgia recently as has been expended by
Georgians lighting other court decisions of late. Much of the talent and
energy of Georiga has been s|>ent defending customs and institutions
that simply are not worth it. W'hen enough Georgians really aim to
abolish discrimination and corrupt |M>Iitic-al practices it will be unneces
sary to resent federal court decisions. We will have effected the desirable
luilitii al and social amendments ourselves.
The Buddhist and the
Byronaldca^<r Christian Encounter
In hts Thursday cha|>c! address, Dr. Calloway
s|M>ke on "The Buddhist Way to Peace". He de
scribed Buddhism as "a quest for escape from all
suffering by the conquest of desire." Desire, the
Buddhist reasons, is inevitably frustrating. Thus,
freedom from desire brings undistur!>ed tran
quillity. To want nothing is deliverance for the
Buddhist. jr
How <locs#mc achieve tIns. utter detachment,
tins undistuMail tranquillity?" Dr. Callaway ask
ctl " The #Juddhist’s answer is", he said. "Hie
recognition of the universal truth in oneself".
Ulus universal truth could probably lie summed
up one one sentence: No ‘self’ is to be subject to
desire and nothing is to Ire desired. "This”, Dr
Call , way affirmed, "is not a mere intellectual
realization. It must be an existential experience."
The "Enlightenment” which for the Buddhist,
is this state of utter detachment or undisturbed
tranquillity, can be nrquired through two ways:
(It Hinaynna and (2) Mahayana. Both of these
arc philosophical concepts ns well as alternate
approaches to the "enlightenment."
In Hina.vana. everything is conceived as "sand
castles on the lieach of eternity". To the Hina-
yana Buddhist the “enlightenment" (nirvana) is
realised through the conquest ol desire, though
its nature is beyond the possibility of description
bv any analogies derived from the world of ordi
nary experience, the world ol external phenom
ena. The Hina.vana Buddhist, however, does
conceive of objective existence, but, nevertheless,
he knows that these phenomena are tcnqsirary
and transitory. They are “sunya". Nothing has
an abiding identity Thus, in realization of this
truth, the Hina.vana Buddhist has no desire for
sandcasHes (things in the external world) which
will be swept away by tin* angry seas of eter
nity. The Htnayanu Buddhist, in other words,
can conceive of the external world as existing
but. because it is so transitory, he can view tins
world with utter detachment and tranquillity.
The word. “Hinayana", means "the lesser ve
hicle", signifying that there is only one way to
"nirvana", the orthodox method given by Gan
tama. founder of Buddhism.
“Mahayana" means “the greater vehicle"; The
Mabavana Buddhist believes that there are
many roads to the top ol the mountain lenliglit
enment). Mahayana Buddhism, like Hinayara
Buddhism, leads to passionless detachment. Ho».
ever, the Mahayana Buddhist must conceive
all reality as simply ideas. In fact, the "self", g,
its essential being, is the mind (of the individual)
which conceives of art external world. Dr. Calls
way gave this analogy:
"Pretend you are facing a gigantic miiroi
Everything you see is merely a reflection in thu
giant mirror. These reflections, however. Lav,
no objective source. They are coming out of th»
mirror itself. Now, if you can conceive of your
mind as that mirror, you have just entered ‘ex
pcrimentally" into the Mahayana experience."
Moreover, d one can conceive of this mirror con
stantly as the "mirror of his own consciousnc sa”,
affirming that "nothing has existence outside hu
mind", he is a Mahayana Buddhist.” In short
to the Mahayana Buddhist, nothing is, in reality
external to the mind. The practical result of M«
hayana "enlightenment" is the same for Hina
yana "enlightenment": The mind is divorced
from all desire since it has rejected, or, at least
rendered meaningless, the external world of
phenomena. It is thus free to float lightly, like
the lotus leaf, a sacred symbol of Buddhism, on
the restless seas of an angry owrld. This “exist
cntial ex|ierienee” is Dr. Glover maintains, an
esrii|>e from the fear of historical existence.' )
“The Buddhist”, Dr. Callaway affirmed, “can
not have value judgments. Everything has an ab
solute sameness. There' are no signs of distinc
tion between phenomena because they are' all
of the same kind. There is no birth, no death,
net good, no evil, nothing worth striving for, and
nothing to Is- avoided. Any distinctions would
imply an external world, and the external world
can la-, at lie-st, a de-lusion for the Mahayana
Buddhist.”
• Conceptually considered". Dr Callaway point
oil out, "the enlightened Buddhist' mind seems
negatively, as a 'renunciation of life’. However
paradoxically, the Mahayana Buddhist can jaisi
lively aeeepl the world, since by desiring nothing.
|,o ,-m accept everything and can affirm even the
external world as "delightful signs of the Build
lust manifestation of ultimate reality."
LUCIAN ASBELL
Nonconformists and Events
UPON 11)1* VS: W hit manner ol yawning so*
plii-tucation is tins I sense about mo? What sort
• •I minds inhabit the co-op trading trifles as if
faiHitul. whimsical little imaginings and jabber
were tin- tlnngs to discuss after having thought
t.trt all the larger matters? Is it conceivable that
some* persons who are able to thus do nothing
aetu.illv m;i\ not h able to yield a comprehensi-
bii \er to any question of much importance?
> not. lor stit'li carefree silence must stem
Ir«*m 1 reasonable assurance that they haev a
Mirier ■! good answers or can destroy the ques
tion l>\ demonstrating against all comers that
life is quite without meaning. At least some
sin h (ondition should he the case among per-
"oii'i who give themselves out as being in a
pl.ut tf learn if they are aide to affect such a
mi|m iior and el \ated attitude. I say "affect"
beraiiM it seems t»v be a simple matter ol affec
tation
Now it we are only affecting either o fthese
learned attitudes, then it must mean that we lack
the knowledge to hack up either a set of careful,
belies able answers to matters of large concern or
in the other case we are a hit fearful that we
ma> he forced to admit our existence has some
meaning whin we try to tell the opposition that
it has none. In either Case our deficiency must be
a hick of knowledge. Ah, hut how can this be
among minds sure that they are some of the
finest minds m all the world, among persons
so well favored in wit. beauty, elegance, or among
persons who have surely reached a high level
of sophistication?
V"’i *uy the world generally is round: the earth
revolves about the sun. Kindly tell me why
(dpernicus instead of Ptolemv. Ptolemy would
demand an explan.ilion. Would we have to yield?
Are there vet objective proofs? Explain to me
your indeterminate freedom. What are these ob
jectives moral truths 0 On the other hand what
assures von there are hone? Tell rue a hit about
the electron nr some o fthe smaller subatomic
particles What does the word "entropy” imply?
Is if |x>ssihle that a devil deceived you into this
religion? What do you mean by "my Self?” Tell
me on what vour knowledge rests or affirm the
ini|M>ssihility of knowing. What do you mean.
"I know 0 ” This could Ik* a very long list in
deed, hut the point seems clear enough.
Let us then return to our question. Is there
nothing to he thought about and nothing to be
learned? Why this silent yawning, affected, and
disgusting air of superiority and sophistication
which is all too widespread?
In defense of pastors: They (pastors) are some
times a hit thick skulled and slow, being render
ed thereby at times somewhat ridiculous and the
loser in many a joke or story. But despite these
limitations which block theit ahilit yto communi
cate. it is hard to deny that most of them being
motivated by their resjxmse to an overwhelming
love probably have more concern, care, or love
for things human than those who laud humanity
so extravagantly. What deaths the-best of these
men must die when they who are wholly given
up to other than this world and yet hound here
in, rise up among other men aware that from
what G<h1 seems to require of them they are far
worse than any of those to whom they s|>eak To
believe “foolishness” is hard indeed, hut in this
condition to proclaim it before men requires a
courage that does not arise from human dust
alone.
Upon nonconformists: If "ist” implys conform
ity to certain ide$s, attitudes, or what not. then
there can hardly Ik* such a thing Whatever peo
ple have in mind when they apply this word to
themselves or others it seems they might do bet
ter to end the word in ”er” for this ending seems
to refer to a distinguishable person instead ot a
type of persons. However. I trust nonconform
itv is gPing out of style, for I see that some of
this place’s lowest types have come to adore it
while many of the merely mediocre have for
gotten about it (In case you feel a bit of guilt
and come to hate me let me hasten to sa vthnt 1
actually hud no one in mind, hut was merely
shar|H*ning my tongue on a well worn stone.)
Upon events: Are you in there? Yes, Then let
me in. No. I said let me in. I said. no. Then I’ll
come in anyhow. You shouldn’t have. Look at
me. No Do you fear to? Yes. Why do you fear?
ft doesn't matter. Now you cannot help but see
me Then I see you. What do you see? You.
But what about me? Nothing. Do not resist me.
I shall resist you. And I shall overcome you,
and you are as weak as putty or water. I am
weak. And you yield? 1 yield, yes. Will you come
again? I don’t know. I would like to know. Does
it matter? No. You love me. No. I do not. Then
I shall not come again. But you could, you know.
Then it does Matter. Yes, it does. Does it mat
ter because it’s me? No. Then why does it mat
ter? It matters for my own sake. Then I shall not
come again. It’s as well, for that way it doesn’t
really matter.
Little Words of Thanks
And Inadequate Expressions
Of More Than Gratitude
Despite the people "ho come and go calling themselves editors,
columnist and peddlers of ads. the 1 Ll’STKK seems to be a merr> in
stitution w ith the capacit) to endure. An editor is grateful that complete-
|y demolishing the ( Ll’STKK seems to lie beyond the ability of one in
competent. Kut most of all an editor is grateful to those persons "ho
collaborated to form a staff. The following persons merit something be*
yond little words of thanks:
Betsy Livingston, who can turn a hasty dollar, and who ran half
the ( ’luster "period."
Fulwood, the thrologian-hiologist-e\ecuti\e "ho can give struct ire
to anything and has done as much for a few organizations on caminia
including the (’Ll STKK. She should do CSC a lot of good, since they
have invited her up to do graduate work, next year.
Bohhv Hurt, who knows what a newspaper should lx*; one is in
dined to say it runs in the family.
Ward Lowrance, the most over-worked man on campus, an at ist
among other things.
Lucian Asl>ell and Tim Cxill who afforded us something to be against
on weeks when their columns did not afford us something to delight in.
They are the spirits of any publication.
Larry MaiorHIo. one of the sane members of the CLUSTER. < »ne A
with concern for the campus and the CLUSTER, who will edit “it” n xi (
week. ,,
(•ranger Kicks, columnist and advisor. We are glad Yale will ha'f
him next year if Mercer can’t.
Hugh Lawson and Nell Hitchcock. Their contributions were spt 'tf
articles and ideas concerning various and sundry things.
flohn Krueger. Charlie Etheridge, .lack Fincher, Jr., and Jcr®
Key, who coevred basketball, tennis, baseball and other s|x>rts. ^
Ronald Carr, who contributed copy that nobody else aws perserv r* 'l
ing, honest, or qualified enough to submit. t<
Hanna Saad, Lee Going and Dirk Shiver who supplied the CLUSTER J
with a few good moments. j
David I ayne who covered fashions and knew his subject. i
Mary Jane Carter, social editor. (Social, competent and utterly de-, I
pendable.) The Cauldron will prosper next year when she edits it. 1
Margaret Smith who would have made u fortune typing for ’he 11
Cluster if it had paid her as much as twenty-five cents per hour. ‘
Dana Poole and Kaye Wells. They performed unglorious ticks „
like mailing out and delivering )>a|)ers. ,
Elaine Hudson, Anne Johnson and Katie Koellner. three ®f th» hap- *
piest things that happened to news staff, or the freshman clans. y
Every other member of the business and news staff To those good
friends of the Cluster who sent their pledges to chase copy, and to the
poor pledges, inadequate words of thanks.
k
r
Editor