The Complex Vision Part 18

And just as the universe is penetrated through and through by the malice of those whose universe it is, so we may suppose that the ethereal "medium" which surrounds all souls, before they have visioned their various "universes" and found them to be one, is a thing which also may be affected by malice. It is an open question and one which, in the words of Sir Thomas Browne, "admits a wide solution," whether or not this ethereal "medium," which in a sense is of one stuff both with the objective mystery and with the substratum of the soul, is itself the "elemental body," as it were, of a living ubiquitous soul.

If this should be the case--and it is no fantastic hypothesis--we are then provided with an explanation of the curious malignant impishness of those so-called "elementals" who tease, with their enigmatic oracles, the minds of unwise dabblers in "psychic manifestations."

But what we are concerned with noting now is that just as the primordial malice of all the souls it contains continually poisons the universe, so the primordial love of all the souls it contains continually redeems and transforms the universe. In other words it is no exaggeration to say that the unfathomable universe is continually undergoing the same ebb and flow between love and malice, as are the souls and bodies of all the living things whereof it is composed.

And what precisely is the att.i.tude of love towards the physical body? Does it despise the physical body? Does its activity imply an ascetic or a puritanical att.i.tude towards the body and the appet.i.tes of the body? The truth is quite the contrary of this. What the revelation of the complex vision indicates is that this loathing of the body, this revulsion against the body, this craving to escape from the body, is a mood which springs up out of the eternal malice. It is from the emotion of love in its att.i.tude to the body that we arrive at the idea of the sacredness of the body and at the idea of what might be called "the eternal reality of the body."

This idea of the eternal reality of the body springs directly from those ideas of truth, beauty and goodness which are pre-existent in the universe and therefore springs directly from that emotion of love which is the synthesis of these.

The forms and shapes of stars and plants and rivers and hills are all realized and consummated in the form and shape of the human body. The magic of the elements, the mystery of earth and air and water and fire, are incarnated in this miracle of flesh and blood. In the countenance of a human child, in the countenance of a man or a woman, the whole unfathomable drama of life is expressed. The most evil of the children of men, asleep or dead, has in his face something more tragic and more beautiful than all the waters and all the land.

Not to "love" flesh and blood, not to will the eternal existence of flesh and blood, is not to know "love" at all. To loathe flesh and blood, to will the annihilation of flesh and blood, is to be a victim of that original "motiveless malignity" which opposes itself to the creative force.

This insistence upon "the eternal idea of the body" does not necessarily limit "the idea of the body" to the idea of the human body; but practically it does so. And it practically does so because the human body evidently incarnates the beauty and the n.o.bility of all other forms and shapes and appearances which make up our existing universe.

There may be other and different bodies in the unfathomable s.p.a.ces of the world; but for those among us who are content to deal with the actual experiences which we have, the human body, summing up the magical qualities of all other terrestrial forms and shapes, must, as far as we are concerned, remain our permanent standard of truth and beauty.

The subst.i.tution in art, in philosophy, and in religion, of other symbols, for this natural and eternal symbol of the human body is always a sign of a weakening of the creative impulse. It is a sign of a relative disintegration of the power of "love" and a relative concentration of the power of "malice." Thus when, by an abuse of the metaphysical reason, "thought-in-the-abstract" a.s.sumes the rights of a personality the principle of love is outraged, because the eternal idea of the body is denied.

And when, by an abuse of the psychological reason, the other activities of the soul are so stressed and emphasized that the attribute of sensation is forgotten, the principle of love is outraged, because the eternal idea of the body is denied. The principle of love, by the necessity of its own nature, demands that the physiological aspect of reality should retain its validity.

When, therefore, we come to consider the relation of this "eternal idea of the body" to those invisible "sons of the universe" whose power of love is inconceivably greater than our own, we are compelled, by the necessity of the complex vision, to encounter one of those ultimate dilemmas from which there appears to be no escape. The dilemma to which we are thus led may be defined in the following manner.

Because the secret of the universe and the ultimate harmony between the pre-existent ideas by which all souls must live can be nothing less than what, in this rarified and heightened sense, we have named "love" and because the objective pattern and standard of this love is the creative energy of those personal souls we have named "the sons of the universe," therefore "the sons of the universe" must be regarded as directing their desire and their will towards what satisfies the inherent nature of such love. And because the inherent nature of such love demands nothing less than the eternalizing of the idea of flesh and blood, therefore the "sons of the universe" must be regarded as directing their desire and their will towards the eternalizing of the idea of flesh and blood.

And just as the will and desire of these "invisible companions of men" must be regarded as directed towards the eternalizing of this idea whose magical "stuff of dreams" is one of the objects of their love, so the will and desire of all living souls must be directed towards the eternalizing of this same reality. And because the love of all living souls remains restless and unsatisfied when directed to any object except the "eternal vision" and because when directed to the "eternal vision" such love loses the misery of its craving and becomes satisfied, therefore the "eternal vision" must be regarded as the only object which can ultimately and really satisfy the eternal restlessness of the love of all living souls.

But the inherent nature of love demands, as we have seen, the permanent reality of the physiological aspect of the universe. That is to say, the inherent desire of the love of all living souls is directed towards the eternalizing of the idea of flesh and blood.

From this it follows that since the "eternal vision" satisfies the desire of love "the eternal vision" must include within it the eternal idea of the body.

Both "the sons of the universe," therefore, and all other living souls are compelled, in so far as they give themselves up to the creative energy, to direct their will towards the eternalization of this idea. But is there not an inevitable frustration and negation of this desire and this will?

Are not both the "companions of men" and men themselves denied by the very nature of things the realization of this idea? Is not the love of man for "the sons of the universe" frustrated in its desire in so far as "the sons of the universe" cannot be embodied in flesh and blood? And is not the love of "the sons of the universe" for man frustrated in its desire in so far as the physical form of each individual soul is destroyed by death?

It seems to me that this dilemma cannot be avoided. Love insists on the eternity of the idea of the body. Therefore every soul who loves "the sons of the universe" desires their incarnation. But if "the sons of the universe" could appear in flesh and blood for the satisfaction of any one of their lovers, all other souls in the wide world would lose them as their invisible companions. But although this dilemma cannot in its literal outlines be avoided, it seems that the same inherent nature of love which leads to this dilemma leads also to the vanis.h.i.+ng point or gap or lacuna in thought where the solution, although never actually realized, may conceivably exist.

What love desires is the eternalizing of the idea of flesh and blood.

It desires this because the idea of flesh and blood is a necessary aspect of the fulness and completeness of personality. But though the idea of flesh and blood is a necessary aspect of personality, every actual incarnation of personality leaves us aware that the particular soul we love has something more of beauty and n.o.bility than is expressed.

This "something more" is not a mere hypothetical quality but is an actual and real quality which we must a.s.sume to exist in the very stuff and texture of the soul. It exists, therefore, in that "vanis.h.i.+ng-point of sensation," as I called it, which we have to think of, although we cannot define it, as const.i.tuting the soul's essential self. Those pre-existed ideas which find their synthesis in the emotion of love are undoubtedly part of the unfathomable universe. But they are this only because they are interwoven with the unfathomable soul which exists in each of us. The "something," therefore, which is the substratum of the soul and its centre of ident.i.ty is a thing woven out of the very stuff of these ideas.

This is the "vanis.h.i.+ng point of sensation" to which I have referred, the point namely where what we call "mind" blends indissolubly with what we call "matter." The emotion of love which desires the eternalization of the idea of flesh and blood would be on the way to satisfaction, even if it never altogether reached it, if it were able to feel that this beauty and n.o.bility and reality which exist in this "vanis.h.i.+ng point of sensation" which is the very self of the soul were actually the living essence of flesh and blood, were, in fact, a real "spiritual body," of which the material body was the visible expression.

It is the inherent nature of love itself, with its craving for reality, which leads us to the verge of this conception; and although this conception can never, as we have seen, become more than a "vanis.h.i.+ng-point of sensation" we have at least the satisfaction of knowing that if we were able to define the thing more clearly it would cease at once to be the object of love; because it would cease to be that mysterious fusion of "mind" and "matter" which it is the nature of love to crave.

Without the necessity then that these immortal ones whom I call the "sons of the universe" should satisfy the love of human souls by any physical incarnation, they may be considered as leading such love upon the true way by simply being what they are; that is by being living souls. For, as living souls, they also must possess as the centre of their being, a "spiritual body," or fusion-point of "mind" and "matter," which is the inner reality of flesh and blood.

This "spiritual body" of "the G.o.ds" or the "sons of the universe"

must necessarily be more n.o.ble and more beautiful than any visible embodiment of them could possibly be; though human imagination and human art have a profound right to attempt to visualize such an impossible embodiment; and the purest and most natural form of "religion" would be the form which struggled most successfully to appropriate such a visualization.

And just as the human soul can satisfy something, though not all, of its desire for the eternalizing of flesh and blood in the "spiritual bodies" of these "invisible companions," so the G.o.ds can themselves satisfy something, though not all, of their love for the individual soul in the reality of the soul's "spiritual body."

All this may carry to certain minds an ambiguous and even distasteful a.s.sociation; but I think it will only do so to such minds as are reluctant to a.n.a.lyse, to the furthest limit, their own capacity for the kind of "love" I have attempted to describe; and possibly also such minds as are debarred, by some sub-conscious element of "malice" in them, from even desiring to develop such a capacity.

The ambiguity and unsatisfactory vagueness in what I have been attempting to indicate may perhaps be in a measure dissipated by a direct appeal to concrete experience. When one a.n.a.lyses this emotion of love in relation to any actual human object I think it becomes clear that in our att.i.tude to the physical body of the person we love there is a profound element of pity.

The s.e.xual emotion may destroy this pity; and any emotion which is sensual as well as s.e.xual may not only destroy it but turn it into a very different kind of pity; into the "pity," namely, of a torturer for his victim. But I feel I am not wrong in my a.n.a.lysis of the kind of "love" I have in my mind, when I say that the element of pity enters profoundly into our att.i.tude towards the body of the person we love.

It enters into it for this reason; namely because the physical body of the person we love does so inadequately and so imperfectedly express the beauty of such a person's soul. "Love is not love"

when the blemishes and defects and maladies of the physical form of the person loved interfere with our love and cause it to diminish. And such blemishes and defects and maladies _would_ interfere with love if love were not in its essence profoundly penetrated by pity.

It may be asked--"how can love, which is naturally a.s.sociated with beauty and n.o.bility, endure for a moment in the presence of such lamentable hideousness and repulsiveness and offensiveness, as exists in some degree in the physiological aspects of us all?" It is able to endure because in the presence of this what it desires is, as I have said, not so much the actual physical body of the object of its love as the "eternal idea" of such a body.

When the individual soul allows itself to demand with too desperate a craving the actual incarnation of these "sons of the universe" it is in reality false to its desire for the "eternal idea of the body," because no actual incarnation of these immortal ones could realize in any complete sense this "eternal idea."

In the same way when we feel the emotion of love towards any human soul, our att.i.tude towards the physical form of such a soul must of necessity be profoundly penetrated by pity and by a tender and humorous recognition that such a physical form only expresses a very limited portion of the unfathomable soul which we love.

If, with a desperate craving to contradict the essential nature of love, we insist upon regarding the physical body as the complete expression of the soul, we fall into the same fatal weakness as that into which those fall who demand a physical incarnation of the "companions of men," and along with such as these we are false to love's true craving for the "eternal idea of flesh and blood."

In other words, this craving of love for "the eternal idea of the body" does not imply that we are false to love when we are unable to change our natural repugnance in the presence of the repulsive and the offensive into attraction to these things. Love certainly does not mean a morbid attraction to what is unattractive. The s.e.xual emotion, the emotion which we call "being in love," does sometimes include this morbidity, just because, by reason of its physiological origin, it tends to remain the slave of the physiological. But although love does not imply a morbid attraction to the repulsive and the offensive, and although the presence of the repulsive and offensive in connection with those we love is a proof to us that "the eternal idea of the body," is not realized in the actual body, it is clear that "love is not love" when it allows itself to be diminished or destroyed by the presence of these things.

What love really demands, both with regard to the universe and with regard to any individual soul in the universe, is not so much the retention of the physiological aspect of these things, _as we know them now_, but of the physiological aspect of them implied in such a phrase as "the eternal idea of matter" or "the eternal idea of flesh and blood."

It may be put still more simply by saying that what love demands is the existence of something in what we call "matter" or the "body" which guarantees the eternal reality of these aspects of life.

It does not demand that we should love the repulsive, the offensive, the false, or the evil, because these exist in the bodies and the souls of those we love.

Everything in the universe partakes of the eternal duality. The hideous, the false and the evil are not confined to what we call "mind" but exist in what we call "matter" also. Consequently love, when in its craving for complete reality it demands "the eternal idea of the body" does not demand that this eternal idea should be realized in any actual body.

When a demand of this kind is made, it is not made by love but by the s.e.xual instinct, and it is invariably doomed to a ghastly disillusion. For it is just this very craving, namely that in some actual human body "the eternal idea of the body" should be realized, that the sweet and terrible madness of s.e.xual love continually implies. But real love, the love which is the supreme synthesis of those ideas which represent the creative power in the ultimate duality, can never be disillusioned.

And it cannot be disillusioned because it is able to see, beneath the chaotic litter and unessential debris of "matter," the eternal idea of "matter" and because it is able to see, under the lamentable repulsiveness and offensiveness of so much actual flesh and blood, "the eternal idea of flesh and blood."

Love's att.i.tude toward this element of litter and chaos in the universe is sometimes an att.i.tude of humorous toleration and sometimes an att.i.tude of destructive fire. Love's att.i.tude towards the repulsive and the offensive in human souls and bodies is sometimes an att.i.tude of humorous toleration and sometimes an att.i.tude of destructive fire.

But along with this pa.s.sion of destruction, which is so essential a part of the pa.s.sion of creation, and along with this humorous indulgence, there necessarily mingles, where human beings are concerned, an element of profound pity. The best concrete example of the mood I am trying to indicate is the emotion which any one would naturally feel in the presence of some torturer or tyrant whom he had slain, or even whom he had surprised asleep.

For the prerogative of both sleep and death is that they obliterate the repulsive elements of flesh and blood and set free its eternal idea.

And this is true of death even after the ghastly process of chemical dissolution has actually begun. A loathing of matter as matter, a hatred and contempt for the body as the body, is therefore a manifestation not of love but of the opposite of love. Such a loathing of the physiological is a sign of a weakening of the creative energy. It is also a sign of the stiffening of the resistant "malice," or "motiveless malignity," which opposes creation. What the energy of love directs its desire and its will towards, is first the "eternal idea of the soul," the idea of the rhythmic harmony of "mind" and "matter" fused and lost in one another, and then "the eternal idea of the body," the idea of the rhythmic projection of this invisible harmony upon the visible fabric of the world.

Thus we arrive at the only definition of the nature of love which is satisfactory to the deepest moments of feeling experienced by the human soul. In such moments the soul gathers itself together on the verge and brink of the unknown. Something beyond the power of our will takes possession then of all that we are. In our momentary and transitory movement of the complex vision we are permitted to pa.s.s across the ultimate threshold.

We enter then that mysterious rhythm which I have called "The Eternal Vision"; and in place of our desire for personal immortality, in place of our desire for the possession of any person or thing, in place of our contemplation of "forces" and "energies"

and "evolution" or "dissolution," in place of our struggle for "existence" or for "power," we become suddenly aware that in the outflowing and reciprocal inter-action of the emotion of love there is something that reduces all these to insignificance, something that out of the very depths of the poisonous misery of the world and the irony of the world and the madness of the world utters its defiant Rabelaisian signal, "Bon espoir y gist au fond."

CHAPTER IX.

THE NATURE OF THE G.o.dS