How then can any philosophy be regarded as a transcript and reflection of reality when at the very start it refuses to take cognizance of this fact? If the only knowledge, which is in any sense certain, is our knowledge of ourselves, and if our knowledge of ourselves implies our knowledge of a definite "soul-monad" for ever divided against itself in this abysmal struggle, how then may a philosophy be regarded as covering the facts of experience, when in place of this personal contradiction it predicates, as its explanation of the system of things, some remote, thin, abstract tendency, such as the "shooting forth of spirit" or the compounding of states of consciousness?

The whole matter may be thus summed up. The modern tendencies of thought which we have been considering, get rid of the old metaphysical notion of the logical Absolute only to subst.i.tute vague psychological "states of consciousness" in its place. But what philosophy requires if the facts of introspective experience are to be trusted is neither an Absolute in whose ident.i.ty all difference is lost nor a stream of "states of consciousness" which is suspended, as it were, in a vacuum.

What philosophy requires is the recognition of real actual persons whose original revelation of the secret of life implies that abysmal duality of good and evil beyond the margin of which no living soul has ever pa.s.sed. Whether or not this concrete "monad" or living substratum of personality survives the death of the body is quite a different question; is in fact a question to which the philosophy of the complex vision can make no definite response. In this matter all we can say is that those supreme moments of rhythmic ecstasy, whose musical equilibrium I have indicated in the expression "apex-thought," establish for us a conclusive certainty as to the eternal continuance, beyond the scope of all deaths, of that indestructible aspect of personality we have come to name the struggle between love and malice.

With the conclusive consciousness of this there necessarily arises a certain att.i.tude of mind which is singularly difficult to describe but which I can hint at in the following manner. In the very act of recognition, in the act by which we apprehend the secret of the universe to consist in this abysmal struggle of the emotion of love with the emotion of malice, there is an implication of a complete acceptance of whatever the emotion of love or the principle of love is found to demand, as the terms of its relative victory over its antagonist. Whether this demand of love, or to put it more exactly this demand of "all souls" in whom love is dominant, actually issues in a personal survival after death we are not permitted to feel with any certainty. But what we feel with certainty, when the apex-thought of the complex vision reaches its consummation, is that we find our full personal self-realization and happiness in a complete acceptance of whatever the demand of love may be. And this is the case because the ultimate happiness and fulfilment of personality does not depend upon what may have happened to personality in the past or upon what may happen to personality in the future but solely and exclusively upon what personality demands here and now in the apprehension of the una.s.sailable moment.

This suspension of judgment therefore in regard to the question of the immortality of the soul is a suspension of judgment implicit in the very nature of love itself. For if there were anything in the world nearer the secret of the world than is this duality of love and malice, then that alien thing, however we thought of it, would be the true object of the soul's desire and the victory of love over malice would fall into the second place.

If instead of the soul's desire being simply the victory of love over malice it were, so to speak, the "material fruit" of such a victory-- namely, the survival of personality after death--then, in place of the struggle between love and malice, we should be compelled to regard _personality in itself_, apart from the nature of that personality, as the secret of the universe. But as we have repeatedly shown, it is impossible to think of any living personality apart from this abysmal dualism, the ebb and flow of which, with the relative victory of love over malice, is our ultimate definition of what living personality _is_. The emotion of love abstracted from personality is not the secret of the universe, because personality in its concrete living activity is the secret of the universe. It is this very abstraction of love, isolated from any person who loves, and projected as an abstract into the void, that has done so much to undermine religious thought, just as that other absolute of "pure being" has done so much to undermine philosophic thought.

Love and malice are unthinkable apart from personality; but personality divorced from the struggle between love and malice is something worse than unthinkable. It is something most tragically thinkable. It is in fact the plain reality of death. A dead body is a body in which the struggle between love and malice has completely ceased. A dead planet would be a planet in which the struggle between love and malice had ceased. We cannot speak of a "dead soul" because the soul is, according to our original definition, the very fusion-point and vortex-point where not only consciousness and energy meet but where love and malice meet and wage their eternal struggle.

Strictly speaking it is not true to say that the ultimate secret of the universe is the emotion of love. The emotion of love, just because it is an _emotion_, is the emotion of a personality. It is personality, not the emotion of love, which is the secret of the universe, which is, in fact, the very universe itself. But it is personality considered in its true concrete life, not as a mere abstraction devoid of all characteristics, which is this basic thing. And personality thus considered is, as we have seen, a living battleground of two ultimate emotions. The complete triumph of love over malice would mean the extinction of personality and following from this the extinction of the universe.

Thus what the soul's desire really amounts to, in those rhythmic moments when its diverse aspects are reduced to harmonious energy, is not the complete victory of love over malice but only a relative victory. What it really desires is that malice should still exist, but that it should exist in subordination to love.

The ideal of the soul therefore in its creative moments is _the process of the overcoming of malice_, not the completion of this process. In order to be perpetually overcome by love, malice must remain existent, must remain "still there." If it ceased to be there, there would be nothing left for love to overcome; and the ebb and flow of the universe, its eternal contradictions, would be at an end.

The soul's desire, according to this view, is not a life after death where malice, shall we say, is completely overcome and "good"

completely triumphant. The soul's desire is that malice, or evil, should continue to exist; but should continue to exist under the triumphant hand of love. The desire of the soul, in such ultimate moments, has nothing to do with the survival of the soul after death. It has to do with an acceptance of the demand of love. And what love demands is not that malice should disappear; but that it should for ever exist, in order that love should for ever be overcoming it. And the ecstasy of this process, of this "overcoming," is a thing of single moments, moments which, as they pa.s.s, not only reduce both past and future to an eternal "now"

but annihilate everything else but this eternal "now." This annihilation of the past does not mean the extinction of memory or the extinction of hope. It only means that the profoundest of our memories are "brought over" as it were from the past into the present. It only means that a formless horizon of immense hope, indefinite and vague, hovers above the present, to give it s.p.a.ciousness and freedom.

The revelation of the complex vision does not therefore answer the question of the immortality of the soul. What it does is to indicate the degree of importance of any answer to this question. And this degree of importance is much smaller than in our less harmonious moments we are inclined to suppose. At certain complacent moments the soul finds itself praying for some final a.s.surance of personal survival. At certain other moments the soul is tempted to pray for complete annihilation. But at the moments when it is most entirely itself it neither prays for annihilation nor for immortality.

It does not pray for itself at all. It prays that the will of the G.o.ds may be done. It prays that the power of love in every soul in the universe may hold the power of malice in subjection.

The soul therefore, revealed as a real substantial living thing by the complex vision, is not revealed as a thing necessarily exempt from death, but as a thing whose deepest activity renders it free from the fear of death.

In considering the nature of the contrast between the philosophy of the complex vision and the most dominant philosophic tendencies of the present time it is important to make clear what our att.i.tude is towards that hypothetical a.s.sumption usually known as the Theory of Evolution.

If what is called Evolution means simply _change_, then we have not the least objection to the word. The universe obviously changes. It is undergoing a perpetual series of violent and revolutionary changes. But it does not necessarily improve or progress. On the contrary during enormous periods of time it deteriorates. Both progress and deterioration are of course purely human valuations. But according to our valuation of good and evil it may be said that during those epochs when the malicious, the predatory, the centripetal tendency in life predominates over the creative and centrifugal tendency, there is deterioration and degeneracy; and during the epochs when the latter overcomes the former there is growth and improvement.

It is quite obvious that from our point of view, there is no such thing as inanimate chemical substance, no such isolated evolutionary _phases_ of "matter," such as the movements from "solids" to "liquids," from "liquids" to "gases," from "gases" to "ether," from "ether" to "electro-magnetism." All these apparent changes must be regarded as nothing less than the living organic changes taking place in the living bodies of actual personal souls.

According to our view the real and important variations in the multiform spectacle of the universe are the variations brought about by the perpetual struggle between life and death, in other words between the personal energy of creation and the personal resistance of malice.

For us the universe of bodies and souls is perpetually re-creating itself by the mysterious process of birth, perpetually destroying itself by the mysterious process of death.

It is this eternal struggle between the impulse to create new life and the impulse to resist the creation of life, and to destroy or to petrify life, which actually causes all movement in things and all change; movement sometimes forward and sometimes backward as the great pendulum and rhythm of existence swings one way or the other.

And even this generalization does not really cover what we regard as the facts of the case, because this backward or forward movement, though capable of being weighed and estimated "en ma.s.se" in the erratic and violent changes of history, is in reality a thing of particular and individual instances, a thing that ultimately affects nothing but individuals and personalities, in as much as it is the weighing and balancing of a struggle which takes place nowhere else except in the arena of concrete separate and personal souls.

What is usually called Evolution then, and what may just as reasonably be called Deterioration, is as far as we are concerned just a matter of perpetual movement and change.

The living personalities that fill the circle of s.p.a.ce are perpetually reproducing themselves in a series of organic births, and perpetually pa.s.sing away in the process of death.

We have also to remember that every living organism whether such an organism resemble that of a planet or a human being, is itself the dwelling-place of innumerable other living organisms dependent on it and drawing their life from it, precisely as their parent organism depends on, and draws its life from, the omnipresent universal ether.

What the philosophy of the complex vision denies and refutes is the modern tendency to escape from the real mystery of existence by the use of such vague hypothetical metaphors, all of them really profoundly anthropomorphic, such as "life-force" or "hyper-s.p.a.ce"

or "magnetic energy" or "streams of sub-consciousness."

The philosophy of the complex vision drives these pseudo-philosophers to the wall and compels them to confess that ultimately all they are aware of is the inner personal activity of their own individual souls; compels them to confess that when it comes to the final a.n.a.lysis their "life-force" and "pure thought" and "hyper-s.p.a.ce" and "radio-magnetic activity" are all nothing but one-sided hypothetical abstractions taken from the concrete movements of concrete individual bodies and souls which by an inevitable act of the imagination we a.s.sume to reproduce in their interior reactions what we ourselves experience in ours.

To introduce such a conception as that of those mysterious super human beings, whom I have named "the G.o.ds," into a serious philosophic system, may well appear to many modern scientific minds the very height of absurdity.

But the whole method of the philosophy of the complex vision is based upon direct human experience; and from my point of view the obscure and problematic existence of some such beings has behind it the whole formidable weight of universal human feeling-- a weight which is not made less valid by the arrogant use of mere phrases of rationalistic contempt such as that which is implied in the word "superst.i.tion."

From our point of view a philosophy which does not include and subsume and embody that universal human experience covered by the term "superst.i.tion" is a philosophy that has eliminated from its consideration one great slice of actual living fact. And it is in this aspect of the problem more than in any other that the philosophy of the complex vision represents a return to certain revelations of human truth--call them mythological if you please--which modern philosophy seems to have deliberately suppressed. In the final result it may well be that we have to choose, as our clue to the mystery of life, either "mathematica" or "mythology."

The philosophy of the complex vision is compelled by the very nature of its organ of research to choose, in this dilemma, the latter rather than the former. And the universe which it thus dares to predicate is at least a universe that lends itself, as so many "scientific" universes do not, to that synthetic activity of the _imaginative reason_ which in the long run alone satisfies the soul. And such a universe satisfies the soul, as these others cannot, because it reflects, in its objective spectacle of things, the profoundest interior consciousness of the actual living self which the soul in its deepest moments of introspection is able to grasp.

Modern science, under the rhetorical spell of this talismanic word "evolution," seems to imply that it can explain the multiform shapes and appearances of organic life by deducing them, in all their vivid heterogeneity, from some hypothetical monistic substance which it boldly endows with the mysterious energy called the "life-force" and which it then permits to project out of itself, by some sort of automatic volition, the whole long historic procession of living organisms.

This purely imaginative a.s.sumption gives it, in the popular mind, a sort of vague right to make the astounding claim that it has "explained" the origin of things. Little further arrogance is needed to give it, in the popular mind, the still more astounding right to claim that it has indicated not only the nature of the "beginning" of things but the nature of their "end" also; this "end" being nothing less than some purely hypothetical "equilibrium" when the movement of "advance," coming full circle, rounds itself off into the movement of "reversion."

The philosophy of the complex vision makes no claim to deal either with the beginning of things or with the end of things. It recognizes that "beginnings" and "ends" are not things with which we can intelligibly deal; are, on the contrary, things which are completely unthinkable.

What we actually see, feel, divine, imagine, love, hate, detest, desire, dream, create and destroy--these living, dying, struggling, relaxing, advancing and retreating things--this s.p.a.ce, this ether, these stars and suns, these animals, fishes, birds, plants, this earth and moon, these men and these trees and flowers, these high and unchanging eternal ideas of the beautiful and the good, these transitory perishing mortal lives and these dimly discerned immortal figures that we name "G.o.ds," all these, as far as we are concerned, have for ever existed, all these, as far as we are concerned, must for ever exist.

In the immense procession of deaths and births, it is indeed certain that the soul and body of the Earth have given birth to all the souls and bodies which struggle for existence upon her living flesh and draw so much of their love and their malice from the unfathomable depths of her spirit. But when once we accept as our basic axiom that where the "soul-monad" exists, whether such a "monad" be human, sub-human, or super-human, it exists in actual concrete organic personal integrity, we are saved from the necessity of explaining how, and by what particular series of births and deaths and change and variation, the living spectacle of things, as we visualize it today, has "evolved" or has "deteriorated" out of the remote past.

It is in fact by their constant preoccupation with the immediate and material causes of such organic changes, that men of science have been distracted from the real mystery. This real mystery does not limit itself to the comparatively unimportant "How," but is constantly calling upon us to deal with the terrible and essential questions, the two grim interrogations of the old Sphinx, the "_What_" and the "_Wherefore_."

It is by its power to deal with these more essential riddles that any philosophy must be weighed and judged; and it is just because what we name Science stops helplessly at this unimportant "How,"

that it can never be said to have answered Life's uttermost challenge.

Materialistic and Evolutionary Hypotheses must always, however far they may go in reducing so-called "matter" to so-called "spirit,"

remain outside the real problem. No attenuation of "matter" into movement or energy or magnetic radio-activity can reach the impregnable citadel of life. For the citadel of life is to be found in nothing less than the complex of personality--whether such personality be that of a planet or a plant or an animal or a man or a G.o.d--must always be recognized as inherent in an actual living soul-monad, divided against itself in the everlasting duality.

Although the most formidable support to our theory of an "eternal vision," wherein all the living ent.i.ties that fill s.p.a.ce under the vibration of an unspeakable cosmic rhythm and brought into focus by one supreme act of contemplative "love," is drawn from the rare creative moments of what I have called the "apex-thought," it still remains that for the normal man in his most normal hours the purely scientific view is completely unsatisfying.

I do not mean that it is unsatisfying because, with its mechanical determinism, it does not satisfy his desires. I mean that it does not satisfy his imagination, his instinct, his intuition, his emotion, his aesthetic sense; and in being unable to satisfy these, it proves itself, "ipso-facto," false and equivocal.

It is equally true that, except for certain rare and privileged natures, the orthodox systems of religion are equally unsatisfying.

What is required is some philosophic system which is bold enough to include the element of so-called "superst.i.tion" and at the same time contradicts neither reason nor the aesthetic sense.

Such a system, we contend, is supplied by the philosophy of the complex vision; a philosophy which, while remaining frankly anthropomorphic and mythological, does not, in any narrow or impudent or complacent manner, slur over the bitter ironies of this cruel world, or love the clear outlines of all drastic issues in a vague, unintelligible, unaesthetic idealism.

What our philosophy insists upon is that the modern tendency to reduce everything to some single monistic "substance," which, by the blind process of "evolution," becomes all this pa.s.sionate drama that we see, is a tendency utterly false and misleading. For us the universe is a much larger, freer, stranger, deeper, more complicated affair than that.

For us the universe contains possibilities of real ghastly, incredible _evil_, descending into spiritual depths, before which the normal mind may well shudder and turn dismayed away.

For us the universe contains possibilities of divine, magical, miraculous _good_, ascending into spiritual heights and a.s.sociating itself with immortal super-human beings, before which the mind of the merely logical intelligence may well pause, baffled, puzzled, and obscurely indignant.

The "fulcrum" upon which the whole issue depends, the "pivot"

upon which it turns, is the existence of actual living souls filling the immense s.p.a.ces of nature.

If there is no "soul" in any living thing, then our whole system crumbles to pieces. If there are living "souls" in every living thing, then the universe, as revealed by the complex vision, is more real than the universe as revealed by the chief exponents of modern thought.