O’Malley listened, though hardly to the actual words. Behind the speech, which was in difficult German for one thing, his mind heard the rushing past of this man’s ideas. They moved together along the same stream of thought, and the Irishman knew that what he thus heard was true, at any rate, for himself. And at the same time he recognized with admiration the skill with which this scientific mystic of a Schiffsarzt sought to lead him back into the safer regions of his normal state. Stahl did not now oppose or deny. Catching the wave of the Celt’s experience, he let his thought run sympathetically with it, alongside, as it were, guiding gently and insinuatingly down to earth again.
And the result justified this cunning wisdom; O’Malley returned to the common world by degrees. For it was enchanting to find his amazing adventure explained even in this partial, speculative way. Who else among his acquaintances would have listened at all, much less admitted its possibility?
“But, why in particular me?” he asked. “Can’t everybody know these cosmic reactions you speak of?” It was his intellect that asked the foolish question. His whole Self knew the answer beforehand.
“Because,” replied the doctor, tapping his saucer to emphasize each word, “in some way you have retained an almost unbelievable simplicity of heart — an innocence singularly undefiled — a sort of primal, spontaneous innocence that has kept you clean and open. I venture even to suggest that shame, as most men know it, has never come to you at all.”
The words sank down into him. Passing the intellect that would have criticized, they nested deep within where the intuition knew them true. Behind the clumsy language that is, he caught the thought.
“As if I were a saint!” he laughed faintly.
Stahl shook his head. “Rather, because you live detached,” he replied, “and have never identified your Self with the rubbish of life. The channels in you are still open to these tides of larger existence. I wish I had your courage.”
“While others — ?”
The German hesitated a moment. “Most men,” he said, choosing his words with evident care, “are too grossly organized to be aware that these reactions of a wider consciousness can be possible at all. Their minute normal Self they mistake for the whole, hence denying even the experiences of others. ‘Our actual personality may be something considerably unlike that conception of it which is based on our present terrestrial consciousness — a form of consciousness suited to, and developed by, our temporary existence here, but not necessarily more than a fraction of our total self. It is quite credible that our entire personality is never terrestrially manifest.’” Obviously he quoted. The Irishman had read the words somewhere. He came back more and more into the world — correlated, that is, the subconscious with the conscious.
“Yet consciousness apart from the brain is inconceivable,” he interposed, more to hear the reply than to express a conviction.
Whether Stahl divined his intention or not, he gave no sign.
“‘We cannot say with any security that the stuff called brain is the only conceivable machinery which mind and consciousness are able to utilize: though it is true that we know no other.’” The last phrase he repeated: “‘though it is true that we know no other.’”
O’Malley sank deeper into his chair, making no reply. His mind clutched at the words “too grossly organized,” and his thoughts ran back for a moment to his daily life in London. He pictured his friends and acquaintances there; the men at his club, at dinner parties, in the parks, at theatres; he heard their talk — shooting — destruction of exquisite life; horses, politics, women, and the rest; yet good, honest, lovable fellows all. But how did they breathe in so small a world at all? Practical-minded specimens of the greatest civilization ever known! He recalled the heavy, dazed expression on the faces of one or two to whom he had sometimes dared to speak of those wider realms that were so familiar to himself….
“‘Though it is true that we know no other,’” he heard Stahl repeating slowly as he looked down into his cup and stirred the dregs.
Then, suddenly, the doctor rose and came over to his side. His eyes twinkled, and he rubbed his hands vigorously together as he spoke. He laughed.
“For instance, I have no longer now the consciousness of that coffee I have just swallowed,” he exclaimed, “yet, if it disagreed with me, my consciousness of it would return.”
“The abnormal states you mean are a symptom of disorder then?” the
Irishman asked, following the analogy.
“At present, yes,” was the reply, “and will remain so until their correlation with the smaller conscious Self is better understood. These belligerent Powers of the larger Consciousness are apt to overwhelm as yet. That time, perhaps, is coming. Already a few here and there have guessed that the states we call hysteria and insanity, conditions of trance, hypnotism, and the like, are not too satisfactorily explained.” He peered down at his companion. “If I could study your Self at close quarters for a few years,” he added significantly, “and under various conditions, I might teach the world!”
“Thank you!” cried the Irishman, now wholly returned into his ordinary self. He could think of nothing else to say, yet he meant the words and gave them vital meaning. He moved across to another chair. Lighting a cigarette, he puffed out clouds of smoke. He did not desire to be caught again beneath this man’s microscope. And in his mind he had a sudden picture of the speculative and experimenting doctor being “requested to sever his connection” with the great Hospital for the sake of the latter’s reputation. But Stahl, in no way offended, was following his own thoughts aloud, half speaking to himself.
“… For a being organized as you are, more active in the outlying tracts of consciousness than in the centers lying nearer home, — a being like yourself, I say, might become aware of Other Life and other personalities even more advanced and highly organized than that of the Earth.”
A strange excitement came upon him, making his eyes shine. He walked to and fro, O’Malley watching him, a touch of alarm mingled with his interest.
“And to think of the great majority that denies because they are — dead!” he cried. “Smothered! Undivining! Living in that uninspired fragment which they deem the whole! Ah, my friend,” — and he came abruptly nearer— “the pathos, the comedy, the pert self-sufficiency of their dull pride, the crass stupidity and littleness of their denials, in the eyes of those like ourselves who have actually known the passion of the larger experience — ! For all this modern talk about a Subliminal Self is woven round a profoundly significant truth, a truth newly discovered and only just beginning to be understood. We are much greater than we know, and there is a vast subconscious part of us. But, what is more important still, there is a super-consciousness as well. The former represents what the race has discarded; it is past; but the latter stands for what it reaches out to in the future. The perfect man you dream of perhaps is he who shall eventually combine the two, for there is, I think, a vast amount the race has discarded unwisely and prematurely. It is of value and will have to be recovered. In the subconsciousness it lies secure and waiting. But it is the super-consciousness that you should aim for, not the other, for there lie those greater powers which so mysteriously wait upon the call of genius, inspiration, hypnotism, and the rest.”
“One leads, though, to the other,” interrupted O’Malley quickly. “It is merely a question of the swing of the pendulum?”
“Possibly,” was the laconic reply.
“They join hands, I mean, behind my back, as it were.”
“Possibly.”
“This stranger, then, may really lead me forward and not back?”
“Possibly,” again was all the answer that he got.
For Stahl had stopped short, as though suddenly aware that he had said too much, betraying himself in the sudden rush of interest and excitement. The face for a moment had seemed quite young, but now the flush faded, and the light died out from his eyes. O’Malley never understood how the change came about s
o quickly, for in a moment, it seemed, the doctor was calm again, quietly lighting one of his black cigars over by the desk, peering at him half quizzingly, half mockingly through the smoke.
“So I urge you again,” he was saying, as though the rest had been some interlude that the Irishman had half imagined, “to proceed with the caution of this sane majority, the caution that makes for safety. Your friend, as I have already suggested to you, is a direct expression of the cosmic life of the earth. Perhaps, you have guessed by now, the particular type and form. Do not submit your inner life too completely to his guidance. Contain your Self — and resist — while it is yet possible.”
And while he sat on there, sipping hot coffee, half listening to the words that warned of danger while at the same time they cunningly urged him forwards, it seemed that the dreams of childhood revived in him with a power that obliterated this present day — the childhood, however, not of his mere body, but of his spirit, when the world herself was young…. He, too, had dwelt in Arcady, known the free life of splendor and simplicity in some Saturnian Reign; for now this dream, but half remembered, half believed, though eternally yearned for — dream of a Golden Age untouched by Time, still there, still accessible, still inhabited, was actually coming true.
It surely was that old Garden of innocence and joy where the soul, while all unvexed by a sham and superficial civilization of the mind, might yet know growth — a realm half divined by saints and poets, but to the gross majority forgotten or denied.
The Simple Life! This new interpretation of it at first overwhelmed. The eyes of his soul turned wild with glory; the passion that o’er-runs the world in desolate places was his; his, too, the strength of rushing rivers that coursed their parent’s being. He shared the terror of the mountains and the singing of the sweet Spring rains. The spread wonder of the woods of the world lay imprisoned and explained in the daily hurry of his very blood. He understood, because he felt, the power of the ocean tides; and, flitting to and fro through the tenderer regions of his extended Self, danced the fragrance of all the wild flowers that ever blew. That strange allegory of man, the microcosm, and earth, the macrocosm, became a sudden blazing reality. The feverish distress, unrest, and vanity of modern life was due to the distance men had traveled from the soul of the world, away from large simplicity into the pettier state they deemed so proudly progress.
Out of the transliminal depths of this newly awakened Consciousness rose the pelt and thunder of these magical and enormous cosmic sensations — the pulse and throb of the planetary life where his little Self had fringed her own. Those untamed profundities in himself that walked alone, companionless among modern men, suffering an eternal nostalgia, at last knew the approach to satisfaction. For when the “inner catastrophe” completed itself and escape should come — that transfer of the conscious center across the threshold into this vaster region stimulated by the Earth — all his longings would be housed at last like homing birds, nested in the gentle places his yearnings all these years had lovingly built for them — in a living Nature! The fever of modern life, the torture and unrest of a false, external civilization that trained the brain while it still left wars and baseness in the heart, would drop from him like the symptoms of some fierce disease. The god of speed and mechanism that ruled the world today, urging men at ninety miles an hour to enter a Heaven where material gain was only a little sublimated and not utterly denied, would pass for the nightmare that it really was. In its place the cosmic life of undifferentiated simplicity, clean and sweet and big, would hold his soul in the truly everlasting arms.
And that little German doctor, sitting yonder, enlightened yet afraid, seeking an impossible compromise — Stahl could no more stop his going than a fly could stop the rising of the Atlantic tides.
Out of all this tumult of confused thought and feeling there rose then the silver face of some forgotten and passionate loveliness. Apparently it reached his lips, for he heard his own voice murmuring outside him somewhere across the cabin: —
“The gods of Greece — and of the world—”
Yet the instant words clothed it, the flashing glory went. The idea plunged back out of sight — untranslatable in language. Thrilled and sad, he lay back in his chair, watching the doctor and trying to focus his mind upon what he was saying. But the lost idea still dived and reared within him like a shining form, yet never showing more than this radiant point above the surface. The passion and beauty of it…! He tried no more to tie a label of modern words about its neck. He let it swim and dive and leap within him uncaught. Only he understood better why, close to Greece, his friends had betrayed their inner selves, and why for the lesser of the two, whose bodily cage was not yet fully clamped and barred by physical maturity, escape, or return rather, had been possible, nay, had been inevitable.
CHAPTER XXIV
Stahl, he remembers, had been talking for a long time. The general sense of what he said reached him, perhaps, but certainly not many of the words. The doctor, it was clear, wished to coax from him the most intimate description possible of his experience. He put things crudely in order to challenge criticism, and thus to make his companion’s reason sit in judgment on his heart. If this visionary Celt would let his intellect pass soberly and dissectingly upon these flaming states of wider consciousness he had touched, the doctor would have data of real value for his own purposes.
But this discriminating analysis was precisely what the Irishman found impossible. His soul was too “dispersed” to concentrate upon modern terms and phrases. These in any case dealt only with the fragments of Self that manifested through brain and body. The rest could be felt only, never truly described. Since the beginning of the world such transcendental experiences had never been translatable in the language of “common” sense; and today, even, when a few daring minds sought a laborious classification, straining the resources of psychology, the results were little better than a rather enticing and suggestive confusion.
In his written account, indeed, he gives no proper report of what Stahl tried to say. A gaping hiatus appears in the manuscript, with only asterisks and numbers that referred to pages of his tumbled notebooks. Following these indications I came across the skeletons of ideas which perhaps were the raw material, so to say, of these crude and speculative statements that the German poured out at him across that cabin — blocks of exaggeration he flung at him, in the hope of winning some critical and intelligible response. Like the structure of some giant fairy-tale they read — some toppling scaffolding that needed reduction in scale before it could be focused for normal human sight.
“Nature” was really alive for those who believed — and worshipped; for worship was that state of consciousness which opens the sense and provides the channel for this singular interior realization. In very desolate and lonely places, unsmothered and unstained by men as they exist today, such expressions of the Earth’s stupendous, central vitality were still possible…. The “Russian” himself was some such fragment, some such cosmic being, strayed down among men in a form outwardly human, and the Irishman had in his own wild, untamed heart those same very tender and primitive possibilities which enabled him to know and feel it.
In the body, however, he was fenced off — without. Only by the disentanglement of his primitive self from the modern development which caged it, could he recover this strange lost Eden and taste in its fullness the mother-life of the planetary consciousness which called him back. This dissociation might be experienced temporarily as a subliminal adventure; or permanently — in death.
Here, it seemed, was a version of the profound mystical idea that a man must lose his life to find it, and that the personal self must be merged in a larger one to know peace — the incessant, burning nostalgia that dwells in the heart of every religion known to men: escape from the endless pain of futile personal ambitions and desires for external things that are unquenchable because never possible of satisfaction. It had never occurred to him before in so literal and simple a form. It expl
ained his sense of kinship with the earth and nature rather than with men….
There followed, then, another note which the Irishman had also omitted from his complete story as I found it — in this MS. that lay among the dust and dinginess of the Paddington back-room like some flaming gem in a refuse heap. It was brief but pregnant — the block of another idea, Fechner’s apparently, hurled at him by the little doctor.
That, just as the body takes up the fact of the bruised lung into its own general consciousness, lifting it thereby from the submerged, unrealized state; and just as our human consciousness can be caught up again as a part of the earth’s; so, in turn, the Planet’s own vast personality is included in the collective consciousness of the entire Universe — all steps and stages of advance to that final and august Consciousnss of which they are fragments, projections, manifestations in Time — GOD.
And the immense conception, at any rate, gave him a curious, flashing clue to that passionate inclusion which a higher form of consciousness may feel for the countless lesser manifestations below it; and so to that love for humanity as a whole that saviors feel….
Yet, out of all this deep flood of ideas and suggestions that somehow poured about him from the mind of this self-contradictory German, alternately scientist and mystic, O’Malley emerged with his own smaller and vivid personal delight that he would presently himself — escape: escape under the guidance of the big Russian into some remote corner of his own extended Being, where he would enjoy a quasi-merging with the Earth-life, and know subjectively at least the fruition of all his yearnings.
The doctor had phrased it once that a part of him fluid, etheric or astral, malleable by desire, would escape and attain to this result. But, after all, the separation of one portion of himself from the main personality could only mean being conscious it: another part of it — in a division usually submerged.
Collected Works of Algernon Blackwood Page 71