The Complex Vision Part 10

The pure reason's peculiar power of thinking time and s.p.a.ce away, or of lodging itself outside of time and s.p.a.ce, is an abstraction which leads us out of the sphere of reality; because, in its resultant conception, it omits the activity of the other attributes of the complex vision.

The complex vision reveals to us, therefore, three aspects of objective mystery. It reveals to us in the first place the presence of an objective "something" outside the soul, which the soul by its various energies moulds and clarifies and shapes. This is that "something" which the soul at one and the same moment "half-discovers"

and "half-creates." It reveals to us, in the second place, the presence of an indefinable objective "something" which is the medium that makes possible the communion of one soul with another and with "the invisible companions."

This is the medium which holds all these separate personalities together while each of them half-creates and half-discovers his own "universe."

In the third place it reveals to us the presence, in each individual soul, of a sort of "substratum of the soul" or something beyond a.n.a.lysis which is the "vanis.h.i.+ng point of sensation" and the vortex-point or fusion-point where the movement which we call "matter" loses itself in the movement which we call "mind."

In all these three aspects of objective mystery, revealed to us by the united activities of the complex vision, we are compelled, as has been shown, to use the vague and obscure word "something."

We are compelled to apply this unilluminating and tantalizing word to all these three aspects of "objective mystery," because no other word really covers the complex vision's actual experience.

The soul recognizes that there is "something" outside itself which is the "clay" upon which its energy works in creating its "universe," but it cannot know anything about this "something"

except that it is "there"; because, directly the soul discovers it, it inevitably moulds it and recreates it. There is not one minutest division of time between this "discovery" and this "creation"; so all that one can say is that the resultant objective "universe" is half-created and half-discovered; and that whatever this mysterious "something" may be, apart from the complex vision, it at any rate has the peculiarity of being forced to submit to the complex vision's creative energy.

But not only are we compelled to apply the provoking and unilluminating word "something" to each of these three aspects of objective mystery which the complex vision reveals; we are also compelled to a.s.sume that each one of these is dominated by time and s.p.a.ce.

This implication of "time and s.p.a.ce" is necessitated in a different way in each of these three aspects of what was formerly called "matter." In the first aspect of the thing we have time and s.p.a.ce as essential characteristics of all the various "universes," reduced by an act of faith to one "universe," of the souls which fill the world.

In the second aspect of it we have time and s.p.a.ce as essential characteristics of that indefinable "medium" which holds all these souls together, and which by holding them together makes it easier to regard their separate "universes" as "one universe," since they find their ground or base in one universal "medium."

In the third aspect of it we have time and s.p.a.ce as essential characteristics of that "substratum of the soul" which is the vanis.h.i.+ng-point of sensation and the fusion-point of "mind" and "matter."

We are thus inevitably led to a further conclusion; namely, that all these three aspects of objective reality, since they are all dominated by time and s.p.a.ce, are all dominated by the _same_ "time" and the same "s.p.a.ce." And since it is unthinkable that three coexistent forms of objective reality should be all dominated by the same time and s.p.a.ce and remain absolutely distinct from one another, it becomes evident that these three forms of objective mystery, these three indefinable "somethings," are not separate from one another but are in continual contact with one another.

Thus the fact that all these three aspects of objective reality are under the domination of the same time and s.p.a.ce is a further confirmation of the truth which we have already a.s.sumed by an act of faith, namely that all the various "universes,"

half-discovered and half-created by all the souls in the world, are in reality "one universe."

The real active and objective existence of this "one universe" is made still more sure and is removed still further from all possibility of "illusion," by the fact that we are forced to regard it as being not only "our" universe but the universe also of those "invisible companions" whose vision half-creates it and half-discovers it, even as our own vision does. It is true that to certain types of mind, for whom the definite recognition of mystery is repugnant, it must seem absurd and ridiculous to be driven to the acknowledgment of a thing's existence, while at the same time we have to confess complete inability to predicate anything at all about the thing except that it exists.

It must seem to such minds still more absurd and ridiculous that we should be driven to recognize no less than three aspects of this mysterious "something."

But since they are included in the same time and s.p.a.ce, and since, consequently, they are intimately connected with one another, it becomes inevitable that we should take the yet further step and regard them as three separate aspects of one and the same mystery.

Thus we are once more confronted with the inescapable trinitarian nature of the system of things; and just as we have three ultimate aspects of reality in the monistic truth of "the one time and s.p.a.ce,"

in the pluralistic truth of the innumerable company of living souls and the dualistic truth of the contradictory nature of all existence; so we have three further ultimate aspects of reality, in the incomprehensible "something" which holds all souls together; in the incomprehensible "something" out of which all souls create the universe; and in the incomprehensible "something" which forms the substratum both of the souls of the invisible "companions of men" and of the soul of every individual thing.

The supreme unity, therefore, in this complicated world, thus revealed to us by the activity of the complex vision is the unity of time and s.p.a.ce. This unity is eternally reborn and eternally re-discovered every time any living personality contemplates the system of things. And since "the sons of the universe" must be regarded as continually contemplating the system of things, struggling with it, moulding it, and changing it, according to their pre-existent ideal, we are compelled to a.s.sume that time and s.p.a.ce are eternal aspects of reality and that their eternal necessity gives the system of things its supreme unity.

No isolated speculation of the logical reason, functioning apart from the other attributes of the complex vision, can undermine this supreme unity of time and s.p.a.ce. The "a priori unity of apperception" is an unreality compared with this reality. The all-embracing cosmic "monad," contemplating itself as its eternal object, is an unreality compared with this reality.

We are left with a pluralistic world of individual souls, finding their pattern and their ideal in the vision of the "immortal G.o.ds"

and perpetually rediscovering and recreating together "a universe"

which like themselves is dominated by time and s.p.a.ce and which like themselves is for ever divided against itself in an eternal and unfathomable duality.

The ultimate truth of the system of things according to the revelation of the complex vision is thus found to consist in the mystery of personality confronting "something" which _seems_ impersonal. Over both these things, over the personal soul and over the primordial "clay" or "energy" or "movement" or "matter"

out of which the personal soul creates its "universe," time and s.p.a.ce are dominant. But since we can predicate nothing of this original "plasticity" except that it is "plastic" and that time and s.p.a.ce rule over it, it is in a strict sense illegitimate to say that this primordial "clay" or "world stuff" is in itself divided into a duality. We know nothing, and can never know anything about it, beyond the bare fact of its existence. Its duality comes from the duality in us. It is we who create the contradiction upon which its life depends. It is from the unfathomable duality in the soul of the "companions of men" that the universe is brought forth.

The ultimate duality which perpetually creates the world is the ultimate duality in all living souls and in the souls of "the sons of the universe." But although it is we ourselves who in the primal act of envisaging the world endow it with this duality, it would be an untrue statement to say that this duality in the material universe is an "illusion." It is no more an illusion than the objective material world itself is an illusion. Both are created by the inter-action between the mystery of personality and the mystery of what seems the impersonal. Thus it remains perfectly true that what we sometimes call "brute matter" possesses an element of malignant inertness and malicious resistance to the power of creation. This malice of the impersonal, this malignant inertness of "matter," is an ultimate fact; and is not less a fact because it depends upon the existence of the same malice and the same inert resistance in our own souls.

Nor are we able to escape from the conclusion that this malignant element in the indefinable "world-stuff" exists independently of any human soul. It must be thought of as dependent upon the same duality in the souls of "the sons of the universe" as that which exists in the souls of men. For although the primordial ideas of truth and n.o.bility and beauty, brought together by the emotion of love, are realized in the "G.o.ds" with an incredible and immortal intensity, yet the souls of the "G.o.ds" could not be souls at all if they were not subject to the same duality as that which struggles within ourselves.

It follows from this that we are forced to recognize the presence of a potentiality of evil or malice in the souls of "the sons of the universe." But although we cannot escape from the conclusion that evil or malice exists in the souls of the immortals as in all human souls, yet in their souls this evil or malice must be regarded as perpetually overcome by the energy of the power of love. This overcoming of malice by the power of love, or of evil by "good,"

in the souls of "the sons of the universe," must not be regarded as a thing once for all accomplished, but as a thing eternally re-attained as the result of an unceasing struggle, a struggle so desperate, so pa.s.sionate and so unfathomable, that it surpa.s.ses all effort of the mind to realize or comprehend it.

It must not, moreover, be forgotten that what the complex vision reveals about this eternal struggle between love and malice in the souls of "the sons of the universe" and in the souls of all living things, is not that love and malice are vague independent elemental "forces" which obsess or possess or function _through_ the soul which is their arena, but rather that they themselves _are_ the very stuff and texture and essence of the individual soul itself.

Their duality is unfathomable because the soul is unfathomable.

The struggle between them is unfathomable because the struggle between them is nothing less than the intrinsic nature of the soul.

The soul is unthinkable without this unfathomable struggle in its inherent being between love and malice or between life and what resists life. We are therefore justified in saying that "the universe"

is created by the perpetual struggle between love and malice or between life and what resists life. But when we say this we must remember that this is only true because "the universe" is half-discovered and half-created by the souls of "the sons of the universe" and by the souls of all living things which fill the universe. This unfathomable duality which perpetually re-creates Nature, does not exist in Nature apart from living things, although it does exist in nature apart from any individual living thing.

All those aspects of the objective universe which we usually call "inanimate," such as earth, water, air, fire, ether, electricity, energy, movement, matter and the like, including the stellar and planetary bodies and the chemical medium, whatever it may be, which unites them, must be regarded as sharing, in some inscrutable way, in this unfathomable struggle. We are unable to escape from this conception of them, as thus sharing in this struggle, because they are themselves the creation and discovery of the complex vision of the soul; and the soul is, as we have seen, dependent for its every existence upon this struggle.

In the same way, all those other aspects of the universe which are "animate" but sub-human, such as gra.s.s, moss, lichen, plants, sea-weed, trees, fish, birds, animals and the like, must be regarded as sharing in a still more intimate sense in this unfathomable struggle. This conception has a double element of truth. For not only do these things depend for their form and shape and reality upon the complex vision of the soul which contemplates them; but they are themselves, since they are things endowed with life, possessed of some measure or degree of the complex vision.

And if the souls of men and the Souls of the "sons of the universe"

are inextricably made up of the very stuff of this unfathomable struggle, between life and what resists life, we cannot escape from the conclusion that the souls of plants and birds and animals and all other living things are inextricably made up of the stuff of the same unfathomable struggle. For where there is life there must be a soul possessed of life. Life, apart from some soul possessed with life, is an abstraction of the logical reason and a phantom of no more genuine reality than the "a priori unity of apperception" or "the universal self-conscious monad."

What we call reality, or the truth of the system of things, is nothing less than an innumerable company of personalities confronting an objective mystery; and while we are driven to regard the "inanimate," such as earth and air and water and fire, as the bodily expressions of certain living souls, so are we much more forcibly driven to regard the "animate," wherever it is found, as implying the existence of some measure of personality and some degree of consciousness.

Life, apart from a soul possessing life, is not life at all. It is an abstraction of the logical reason which we cannot appropriate to our instinct or imagination. A vague phrase, like the phrase "life-force," conveys to us whose medium of research is the complex vision, simply no intelligible meaning at all. It is on a par with the "over-soul"; and, to the philosophy of the complex vision, both the "life-force" and the "over-soul" are vague, materialistic, metaphorical expressions which do not attain to the dignity of a legitimate symbolic image.

They do not attain to this, because a legitimate symbolic image must appeal to the imagination and the aesthetic sense by the possession of something concrete and intelligible.

Any individual personal soul is concrete and intelligible. The personal souls of "the sons of the universe" are concrete and intelligible. But the "over-soul" and the "life-force" are neither concrete nor intelligible and therefore cannot be regarded as legitimate symbols. One of the most important aspects of the method of philosophical enquiry which the philosophy of the complex vision adopts is this use of legitimate symbolic images in place of illegitimate metaphorical images.

This use of concrete, tangible, intelligible images is a thing which has to pay its price. And the price which it has to pay is the price of appearing childish, absurd and ridiculous to the type of mind which advocates the exclusive use of the logical reason as the sole instrument of philosophical research. This price of appearing naive, childish and ridiculous has to be paid shamelessly and in full.

The type of mind which exacts this price, which demands in fact that the concrete intelligible symbols of the philosophy of the complex vision should be regarded as childish and ridiculous, is precisely the type of mind for whom "truth" is a smoothly evolutionary affair, an affair of steady "progress," and for whom, therefore, the mere fact of an idea being "a modern idea" implies that it is "true" and the mere fact of an idea being a cla.s.sical idea or a mediaeval idea implies that it is crude and inadequate if not completely "false."

To the philosophy of the complex vision "truth" does not present itself as an affair of smooth and steady historical evolution but as something quite different from this--as a work of art, in fact, dependent upon the struggle of the individual soul with itself, and upon the struggle of "the souls of the sons of the universe" with themselves. And although the struggle of the souls of "the sons of the universe" towards a fuller clarifying of the mystery of life must be regarded as having its concrete tangible history in time and s.p.a.ce, yet this history is not at all synonymous with what is usually called "progress."

An individual human soul, the apex-thought of whose complex vision has attained an extraordinary and unusual rhythm, must be regarded as having approached nearer to the vision of "the sons of the universe" although such an one may have lived in the days of the patriarchs or in the Greek days or in the days of mediaevalism or of the renaissance, than any modern rationalistic thinker who is obsessed by "the latest tendencies of modern thought."

The souls of "the immortals" must certainly be regarded as developing and changing and as constantly advancing towards the realization of their hope and premonition. But this "advance" is also, as we have seen, in the profoundest sense a "return," because it is a movement towards an idea which already is implicit and latent. And in the presence of this "advance," which is also a "return," all historic ages of individual human souls are equal and co-existent.

All real symbols are "true," wherever and whenever they are invoked, because all real symbols are the expression of that rare unity of the complex vision which is man's deepest approximation to the mystery of life. The symbol of the cross, for instance, has far more truth in it than any vague metaphorical expression such as the "over-soul." The symbolic ritual of the Ma.s.s, for instance, has far more truth in it than any metaphorical expression such as the "life-force." And although both the Cross and the Ma.s.s are inadequate and imperfect symbols with regard to the vision of "the sons of the universe," because they are a.s.sociated with the idea of an historic incarnation, yet in comparison with any modern rationalistic or chemical metaphor they are supremely true.

The philosophy of the complex vision, just because it is the philosophy of personality, must inevitably use images which appear to the rationalistic mind as naive and childish and ridiculous. But the philosophy of the complex vision prefers to express itself in terms which are concrete, tangible and intelligible, rather than in terms which are no more than vague projections of phantom logic abstracted from the concrete activity of real personality.

In completing this general picture of the starting point of the philosophy of the complex vision there is one further implication which ought to be brought fully into the light. I refer to a doctrine which certain ancient and mediaeval thinkers adopted, and which must always be constantly re-appearing in human thought because it is an inevitable projection of the human conscience when the human conscience functions in isolation and in disregard of the other attributes. I mean the doctrine of the essentially evil, character of that phenomenon which was formerly called "matter"

but which I prefer to call the objective mystery.

According to this doctrine--which might be called the eternal heresy of puritanism--this objective mystery, this world-stuff, this eternal "energy" or "movement," this "flesh and blood" through which the soul expresses itself and of which the physical body is made, is "evil"; and the opposite of this, that is to say "mind" or "thought" or "consciousness" or "spirit" is alone "good."

According to this doctrine the world is a struggle between "the spirit" which is entirely good and "the flesh" which is entirely evil.

To the philosophy of the complex vision this doctrine appears false and misleading. It detects in this doctrine, as I have hinted, an attempt of the conscience to arrogate to itself the whole field of experience and to negate all the other attributes, especially emotion and the aesthetic sense.

Such a doctrine negates the whole activity of the complex vision because it a.s.sumes the independent existence of "flesh and blood"

as opposed to "mind." But "flesh and blood" is a thing which has no existence apart from "mind," because it is a thing "half-created"