COSMOLOGICAL
Well, dear reader, Chapter XII was short, and I hope you found it
sweet.
But remember, this is an essay on Child Consciousness, not a tract on
Salvation. It isn't my fault that I am led at moments into
exhortation.
Well, then, what about it? One fact now seems very clear--at any rate
to me. We've got to pause. We haven't got to gird our loins with a new
frenzy and our larynxes with a new Glory Song. Not a bit of it. Before
you dash off to put salt on the tail of a new religion or of a new
Leader of Men, dear reader, sit down quietly and pull yourself
together. Say to yourself: "Come now, what is it all about?" And
you'll realize, dear reader, that you're all in a fluster, inwardly.
Then say to yourself: "Why am I in such a fluster?" And you'll see
you've no reason at all to be so: except that it's rather exciting to
be in a fluster, and it may seem rather stale eggs to be in no fluster
at all about anything. And yet, dear little reader, once you consider
it quietly, it's _so_ much nicer _not_ to be in a fluster. It's so
much nicer not to feel one's deeper innards storming like the Bay of
Biscay. It is so much better to get up and say to the waters of one's
own troubled spirit: Peace, be still ...! And they will be still ...
perhaps.
And then one realizes that all the wild storms of anxiety and frenzy
were only so much breaking of eggs. It isn't our business to live
anybody's life, or to die anybody's death, except our own. Nor to save
anybody's soul, nor to put anybody in the right; nor yet in the wrong,
which is more the point to-day. But to be still, and to ignore the
false fine frenzy of the seething world. To turn away, now, each one
into the stillness and solitude of his own soul. And there to remain
in the quiet with the Holy Ghost which is to each man his own true
soul.
This is the way out of the vicious circle. Not to rush round on the
periphery, like a rabbit in a ring, trying to break through. But to
retreat to the very center, and there to be filled with a new strange
stability, polarized in unfathomable richness with the center of
centers. We are so silly, trying to invent devices and machines for
flying off from the surface of the earth. Instead of realizing that
for us the deep satisfaction lies not in escaping, but in getting into
the perfect circuit of the earth's terrestrial magnetism. Not in
breaking away. What is the good of trying to break away from one's
own? What is the good of a tree desiring to fly like a bird in the
sky, when a bird is rooted in the earth as surely as a tree is? Nay,
the bird is only the topmost leaf of the tree, fluttering in the high
air, but attached as close to the tree as any other leaf. Mr.
Einstein's Theory of Relativity does not supersede the Newtonian Law
of Gravitation or of Inertia. It only says, "Beware! The Law of
Inertia is not the simple ideal proposition you would like to make of
it. It is a vast complexity. Gravitation is not one elemental uncouth
force. It is a strange, infinitely complex, subtle aggregate of
forces." And yet, however much it may waggle, a stone does fall to
earth if you drop it.
We should like, vulgarly, to rejoice and say that the new Theory of
Relativity releases us from the old obligation of centrality. It does
no such thing. It only makes the old centrality much more strange,
subtle, complex, and vital. It only robs us of the nice old ideal
simplicity. Which ideal simplicity and logicalness has become such a
fish-bone stuck in our throats.
The universe is once more in the mental melting-pot. And you can melt
it down as long as you like, and mutter all the jargon and
abracadabra, _aldeboronti fosco fornio_ of science that mental
monkey-tricks can teach you, you won't get anything in the end but a
formula and a lie. The atom? Why, the moment you discover the atom it
will explode under your nose. The moment you discover the ether it
will evaporate. The moment you get down to the real basis of anything,
it will dissolve into a thousand problematic constituents. And the
more problems you solve, the more will spring up with their fingers at
their nose, making a fool of you.
There is only one clue to the universe. And that is the individual
soul within the individual being. That outer universe of suns and
moons and atoms is a secondary affair. It is the death-result of
living individuals. There is a great polarity in life itself. Life
itself is dual. And the duality is life and death. And death is not
just shadow or mystery. It is the negative reality of life. It is what
we call Matter and Force, among other things.
Life is individual, always was individual and always will be. Life
consists of living individuals, and always did so consist, in the
beginning of everything. There never was any universe, any cosmos, of
which the first reality was anything but living, incorporate
individuals. I don't say the individuals were exactly like you and me.
And they were never wildly different.
And therefore it is time for the idealist and the scientist--they are
one and the same, really--to stop his monkey-jargon about the atom and
the origin of life and the mechanical clue to the universe. There
isn't any such thing. I might as well say: "Then they took the cart,
and rubbed it all over with grease. Then they sprayed it with white
wine, and spun round the right wheel five hundred revolutions to the
minute and the left wheel, in the opposite direction, seven hundred
and seventy-seven revolutions to the minute. Then a burning torch was
applied to each axle. And lo, the footboard of the cart began to
swell, and suddenly as the cart groaned and writhed, the horse was
born, and lay panting between the shafts." The whole scientific theory
of the universe is not worth such a tale: that the cart conceived and
gave birth to the horse.
I do not believe one-fifth of what science can tell me about the sun.
I do not believe for one second that the moon is a dead world
spelched off from our globe. I do not believe that the stars came
flying off from the sun like drops of water when you spin your wet
hanky. I have believed it for twenty years, because it seemed so
ideally plausible. Now I don't accept any ideal plausibilities at all.
I look at the moon and the stars, and I know I don't believe anything
that I am told about them. Except that I like their names, Aldebaran
and Cassiopeia, and so on.
I have tried, and even brought myself to believe in a clue to the
outer universe. And in the process I have swallowed such a lot of
jargon that I would rather listen now to a negro witch-doctor than to
Science. There is nothing in the world that is true except empiric
discoveries which work in actual appliances. I know that the sun is
hot. But I won't be told that the sun is a ball of blazing gas which
spins round and fizzes. No, thank you.
At length, for _my_ part, I know that life, and life only is the clue
to the universe. And that the living individual is the clue to life.
And that it always was so, and always will be so.
When the living individual dies, then is the realm of death
established. Then you get Matter and Elements and atoms and forces and
sun and moon and earth and stars and so forth. In short, the outer
universe, the Cosmos. The Cosmos is nothing but the aggregate of the
dead bodies and dead energies of bygone individuals. The dead bodies
decompose as we know into earth, air, and water, heat and radiant
energy and free electricity and innumerable other scientific facts.
The dead souls likewise decompose--or else they don't decompose. But
if they _do_ decompose, then it is not into any elements of Matter and
physical energy. They decompose into some psychic reality, and into
some potential will. They reenter into the living psyche of living
individuals. The living soul partakes of the dead souls, as the living
breast partakes of the outer air, and the blood partakes of the sun.
The soul, the individuality, never resolves itself through death into
physical constituents. The dead soul remains always soul, and always
retains its individual quality. And it does not disappear, but
reenters into the soul of the living, of some living individual or
individuals. And there it continues its part in life, as a
death-witness and a life-agent. But it does not, ordinarily, have any
separate existence there, but is incorporate in the living individual
soul. But in some extraordinary cases, the dead soul may really act
separately in a living individual.
How this all is, and what are the laws of the relation between life
and death, the living and the dead, I don't know. But that this
relation exists, and exists in a manner as I describe it, for my own
part I know. And I am fully aware that once we direct our living
attention this way, instead of to the absurdity of the atom, then we
have a whole _living_ universe of knowledge before us. The universe of
life and death, of which we, whose business it is to live and to die,
know nothing. Whilst concerning the universe of Force and Matter we
pile up theories and make staggering and disastrous discoveries of
machinery and poison-gas, all of which we were much better without.
It is life we have to live by, not machines and ideals. And life means
nothing else, even, but the spontaneous living soul which is our
central reality. The spontaneous, living, individual soul, this is the
clue, and the only clue. All the rest is derived.
How it is contrived that the individual soul in the living sways the
very sun in its centrality, I do not know. But it is so. It is the
peculiar dynamic polarity of the living soul in every weed or bug or
beast, each one separately and individually polarized with the great
returning pole of the sun, that maintains the sun alive. For I take it
that the sun is the great sympathetic center of our inanimate
universe. I take it that the sun breathes in the effluence of all that
fades and dies. Across space fly the innumerable vibrations which are
the basis of all matter. They fly, breathed out from the dying and the
dead, from all that which is passing away, even in the living. These
vibrations, these elements pass away across space, and are breathed
back again. The sun itself is invisible as the soul. The sun itself is
the soul of the inanimate universe, the aggregate clue to the
substantial death, if we may call it so. The sun is the great active
pole of the sympathetic death-activity. To the sun fly the vibrations
or the molecules in the great sympathy-mode of death, and in the sun
they are renewed, they turn again as the great gift back again from
the sympathetic death-center towards life, towards the living. But it
is not even the dead which _really_ sustain the sun. It is the dynamic
relation between the solar plexus of individuals and the sun's core, a
perfect circuit. The sun is materially composed of all the effluence
of the dead. But the _quick_ of the sun is polarized with the living,
the sun's quick is polarized in dynamic relation with the quick of
life in all living things, that is, with the solar plexus in mankind.
A direct dynamic connection between my solar plexus and the sun.
Likewise, as the sun is the great fiery, vivifying pole of the
inanimate universe, the moon is the other pole, cold and keen and
vivifying, corresponding in some way to a _voluntary_ pole. We live
between the polarized circuit of sun and moon. And the moon is
polarized with the lumbar ganglion, primarily, in man. Sun and moon
are dynamically polarized to our actual tissue, they affect this
tissue all the time.
The moon is, as it were, the pole of our particular terrestrial
_volition_, in the universe. What holds the earth swinging in space is
first, the great dynamic attraction to the sun, and then counterposing
assertion of independence, singleness, which is polarized in the moon.
The moon is the clue to our earth's individual identity, in the wide
universe.
The moon is an immense magnetic center. It is quite wrong to say she
is a dead snowy world with craters and so on. I should say she is
composed of some very intense element, like phosphorus or radium, some
element or elements which have very powerful chemical and kinetic
activity, and magnetic activity, affecting us through space.
It is not the sun which we see in heaven. It is the rushing thither
and the rushing thence of the vibrations expelled by death from the
body of life, and returned back again to the body of life. Possibly
even a dead soul makes its journey to the sun and back, before we
receive it again in our breast. Just as the breath we breathe out
flies to the sun and back, before we breathe it in again. And as the
water that evaporates rises right to the sun, and returns here. What
we see is the great golden rushing thither, from the death exhalation,
towards the sun, as a great cloud of bees flying to swarm upon the
invisible queen, circling round, and loosing again. This is what we
see of the sun. The center is invisible for ever.
And of the moon the same. The moon has her back to us for ever. Not
her face, as we like to think. The moon also pulls the water, as the
sun does. But not in evaporation. The moon pulls by the magnetic force
we call gravitation. Gravitation not being quite such a Newtonian
simple apple as we are accustomed to find it, we are perhaps farther
off from understanding the tides of the ocean than we were before the
fruit of the tree fell to Sir Isaac's head. It is certainly not simple
little-things tumble-towards-big-things gravitation. In the moon's
pull there is peculiar, quite special force exerted over those
water-born substances, phosphorus, salt, and lime. The dynamic energy
of salt water is something quite different from that of fresh water.
And it is this dynamic energy which the sea gives off, and which
connects it with the moon. And the moon is some strange coagulation of
substance such as salt, phosphorus, soda. It certainly isn't a snowy
cold world, like a world of our own gone cold. Nonsense. It is a globe
of dynamic substance like radium or phosphorus, coagulated upon a
certain vivid pole of energy, which pole of energy is directly
polarized with our earth, in opposition with the sun.
The moon is born from the death of individuals. All things, in their
oneing, their unification into the pure, universal oneness, evaporate
and fly like an imitation breath towards the sun. Even the crumbling
rocks breathe themselves off in this rocky death, to the sun of
heaven, during the day.
But at the same time, during the night they breathe themselves off to
the moon. If we come to think of it, light and dark are a question
both of the third body, the intervening body, what we will call, by
stretching a point, the individual. As we all know, apart from the
existence of molecules of individual matter, there is neither light
nor dark. A universe utterly without matter, we don't know whether it
is light or dark. Even the pure space between the sun and moon, the
blue space, we don't know whether, in itself, it is light or dark. We
can say it is light, we can say it is dark. But light and dark are
terms which apply only to ourselves, the third, the intermediate, the
substantial, the individual.
If we come to think of it, light and dark only mean whether we have
our face or our back towards the sun. If we have our face to the sun,
then we establish the circuit of cosmic or universal or material or
infinite sympathy. These four adjectives, cosmic, universal, material,
and infinite are almost interchangeable, and apply, as we see, to that
realm of the non-individual existence which we call the realm of the
substantial death. It is the universe which has resulted from the
death of individuals. And to this universe alone belongs the quality
of infinity: to the universe of death. Living individuals have no
infinity save in this relation to the total death-substance and
death-being, the summed-up cosmos.
Light and dark, these great wonders, are relative to us alone. These
are two vast poles of the cosmic energy and of material existence.
These are the vast poles of cosmic sympathy, which we call the sun,
and the other white pole of cosmic volition, which we call the moon.
To the sun belong the great forces of heat and radiant energy, to the
moon belong the great forces of magnetism and electricity,
radium-energy, and so on. The sun is not, in any sense, a material
body. It is an invariable intense pole of cosmic energy, and what we
see are the particles of our terrestrial decomposition flying thither
and returning, as fine grains of iron would fly to an intense magnet,
or better, as the draught in a room veers towards the fire, attracted
infallibly, as a moth towards a candle. The moth is drawn to the
candle as the draught is drawn to the fire, in the absolute spell of
the material polarity of fire. And air escapes again, hot and
different, from the fire. So is the sun.
Fire, we say, is combustion. It is marvelous how science proceeds like
witchcraft and alchemy, by means of an abracadabra which has no
earthly sense. Pray, what is combustion? You can try and answer
scientifically, till you are black in the face. All you can say is
that it is _that which happens_ when matter is raised to a certain
temperature--and so forth and so forth. You might as well say, a word
is that which happens when I open my mouth and squeeze my larynx and
make various tricks with my throat muscles. All these explanations are
so senseless. They describe the apparatus, and think they have
described the event.
Fire may be accompanied by combustion, but combustion is not
necessarily accompanied by fire. All A is B, but all B is not A. And
therefore fire, no matter how you jiggle, is not identical with
combustion. Fire. FIRE. I insist on the absolute word. You may say
that fire is a sum of various phenomena. I say it isn't. You might as
well tell me a fly is a sum of wings and six legs and two bulging
eyes. It is the fly which has the wings and legs, and not the legs and
wings which somehow nab the fly into the middle of themselves. A fly
is not a sum of various things. A fly is a fly, and the items of the
sum are still fly.
So with fire. Fire is an absolute unity in itself. It is a dynamic
polar principle. Establish a certain polarity between the
moon-principle and the sun-principle, between the positive and
negative, or sympathetic and volitional dynamism in any piece of
matter, and you have fire, you have the sun-phenomenon. It is the
sudden flare into the one mode, the sun mode, the material sympathetic
mode. Correspondingly, establish an opposite polarity between the
sun-principle and the water-principle, and you have decomposition into
water, or towards watery dissolution.
There are two sheer dynamic principles in our universe, the
sun-principle and the moon-principle. And these principles are known
to us in immediate contact as fire and water. The sun is not fire. But
the principle of fire is the sun-principle. That is, fire is the
sudden swoop towards the sun, of matter which is suddenly
sun-polarized. Fire is the sudden sun-assertion, the release towards
the one pole only. It is the sudden revelation of the cosmic One
Polarity, One Identity.
But there is another pole. There is the moon. And there is another
absolute and visible principle, the principle of water. The moon is
not water. But it is the soul of water, the invisible clue to all the
waters.
So that we begin to realize our visible universe as a vast dual
polarity between sun and moon. Two vast poles in space, invisible in
themselves, but visible owing to the circuit which swoops between
them, round them, the circuit of the universe, established at the
cosmic poles of the sun and moon. This then is the infinite, the
positive infinite of the positive pole, the sun-pole, negative
infinite of the negative pole, the moon-pole. And between the two
infinites all existence takes place.
But wait. Existence is truly a matter of propagation between the two
infinites. But it needs a third presence. Sun-principle and
moon-principle, embracing through the aeons, could never by themselves
propagate one molecule of matter. The hailstone needs a grain of dust
for its core. So does the universe. Midway between the two cosmic
infinites lies the third, which is more than infinite. This is the
Holy Ghost Life, individual life.
It is so easy to imagine that between them, the two infinites of the
cosmos propagated life. But one single moment of pause and silence,
one single moment of gathering the whole soul into knowledge, will
tell us that it is a falsity. It was the living individual soul which,
dying, flung into space the two wings of the infinite, the two poles
of the sun and the moon. The sun and the moon are the two eternal
death-results of the death of individuals. Matter, all matter, is the
Life-born. And what we know as inert matter, this is only the result
of death in individuals, it is the dead bodies of individuals
decomposed and resmelted between the hammer and anvil, fire and sand
of the sun and the moon. When time began, the first individual died,
the poles of the sun and moon were flung into space, and between the
two, in a strange chaos and battle, the dead body was torn and melted
and smelted, and rolled beneath the feet of the living. So the world
was formed, always under the feet of the living.
And so we have a clue to gravitation. We, mankind, are all one family.
In our individual bodies burns the positive quick of all things. But
beneath our feet, in our own earth, lies the intense center of our
human, individual death, our grave. The earth has one center, to which
we are all polarized. The circuit of our life is balanced on the
living soul within us, as the positive center, and on the earth's dark
center, the center of our abiding and eternal and substantial death,
our great negative center, away below. This is the circuit of our
immediate individual existence. We stand upon our own grave, with our
death fire, the sun, on our right hand, and our death-damp, the moon,
on our left.
The earth's center is no accident. It is the great individual pole of
us who die. It is the center of the first dead body. It is the first
germ-cell of death, which germ-cell threw out the great nuclei of the
sun and the moon. To this center of our earth we, as humans, are
eternally polarized, as are our trees. Inevitably, we fall to earth.
And the clue of us sinks to the earth's center, the clue of our death,
of our _weight_. And the earth flings us out as wings to the sun and
moon: or as the death-germ dividing into two nuclei. So from the earth
our radiance is flung to the sun, our marsh-fire to the moon, when we
die.
We fall into the earth. But our rising was not from the earth. We rose
from the earthless quick, the unfading life. And earth, sun, and moon
are born only of our death. But it is only their polarized dynamic
connection with us who live which sustains them all in their place
and maintains them all in their own activities. The inanimate
universe rests absolutely on the life-circuit of living creatures, is
built upon the arch which spans the duality of living beings.