H G Wells Omnibus, page 160
We are nothing of that sort. Whatever dismaying realities our limited reasoning unfolds before us, our normal life is happily one of personal ambitions, affections, generosities, a mixture in nearly every individual of the narrowest prejudices, hates, competitiveness and jealousies with impulses of the most unselfish and endearing quality, bright friendliness, unasked helpfulness; and this, the everyday foreground of our thoughts, will always be sufficiently vivid to outshine any sustained intellectual persuasion of accumulating specific disaster. We live in reference to past experience and not to future events, however inevitable.
It requires an immense and concentrated effort of realization, demanding constant reminders and refreshment, on the part of a normal intelligence, to perceive that the cosmic movement of events is increasingly adverse to the mental make-up of our everyday life. It is a realization the writer finds extremely difficult to sustain. But while he holds it, the significance of Mind fades. The secular process loses its accustomed appearance of a mental order.
The word “secular” he uses here in the sense of the phrase “in sœcula saeculorum”, that is to say, Eternity. He has come to believe that that congruence with mind, which man has attributed to the secular process, is not really there at all. The secular process, as he now sees it, is entirely at one with such non-mental rhythms as the accumulation of crystalline matter in a mineral vein or with the flight of a shower of meteors. The two processes have run parallel for what we call Eternity, and now abruptly they swing off at a tangent from one another—just as a comet at its perihelion hangs portentous in the heavens for a season and then rushes away for ages or for ever. Man’s mind accepted the secular process as rational and it could not do otherwise, because he was evolved as part and parcel of it.
Much of this, by and by, the writer has set out in a little book with the grandiose title, THE CONQUEST OF TIME, which Messrs. C. A. Watts and Co. published for him in 1942. Such conquering as that book admits is done by Time rather than Man. Tempus edax rerum.
“Time like an ever rolling stream
bears all its sons away,
They fly forgotten as a dream
dies at the opening day.”
But hitherto other sons have appeared, and now only does life pass plainly into a phase of complete finality, so that one can apprehend and anticipate its end.
The reality glares coldly and harshly upon any of those who can wrench their minds from the comforting delusions of normality to face the unsparing question that has overwhelmed the writer. They discover a frightful queerness has come into life. Even quite unobservant people now are betraying, by fits and starts, a certain wonder, a shrinking and fugitive sense that something is happening so that life will never be quite the same again.
Foremost in this scrutiny is the abrupt revelation of a hitherto unsuspected upward limit to quantitative material adjustability. Spread out and examine the pattern of events, and you will find yourself face to face with a new scheme of being, hitherto unimaginable by the human mind. This new cold glare mocks and dazzles the human intelligence, and yet, such is the obstinate vitality of the philosophical urge in minds of that insatiable quality, that they can still, under its cold urgency, seek some way out or round or through the impasse.
The writer is convinced that there is no way out or round or through the impasse. It is the end.
The habitual interest in his life is critical anticipation. Of everything he asks: “To what will this lead?” And it was natural for him to assume that there was a limit set to change, that new things and events would appear, but that they would appear consistently, preserving the natural sequence of life. So that in the present vast confusion of our world, there was always the assumption of an ultimate restoration of rationality, and adaptation and a resumption. It was merely a question, the fascinating question, of what forms the new rational phase would assume, what Over-man, Erewhon or what not, would break through the transitory clouds and turmoil. To this, the writer set his mind.
He did his utmost to pursue the trends, that upward spiral, towards their convergence in a new phase in the story of life, and the more he weighed the realities before him the less was he able to detect any convergence whatever. Changes had ceased to be systematic, and the further he estimated the course they were taking, the greater their divergence. Hitherto events had been held together by a certain logical consistency, as the heavenly bodies as we know them have been held together by the pull, the golden cord, of Gravitation. Now it is as if that cord had vanished and everything was driving anyhow to anywhere at a steadily increasing velocity.
The limit to the orderly secular development of life had seemed to be a definitely fixed one, so that it was possible to sketch out the pattern of things to come. But that limit was reached and passed into a hitherto incredible chaos. The more he scrutinized the realities around us, the more difficult it became to sketch out any Pattern of Things to Come. Distance had been abolished, events had become practically simultaneous throughout the planet, life had to adapt itself to that or perish, and with the presentation of that ultimatum, the Pattern of Things to Come faded away.
Events now follow one another in an entirely untrustworthy sequence. No one knows what to-morrow will bring forth, but no one but a modern scientific philosopher can accept this untrustworthiness fully. Even in his case it plays no part in his everyday behaviour. There he is entirely at one with the normal multitude. The only difference is that he carries about with him this hard harsh conviction of the near conclusive end of all life. That conviction provides no material at all for daily living. It does not prevent his having his everyday affections and interests, indignations and so forth. He is framed of a clay that likes life, that is quite prepared to risk it rather than give way to the antagonistic forces that would break it down to suicide. He was begotten by the will to live, and he will die fighting for life.
He echoes Henley:
“Out of the night that covers me
Black as the Pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul…
Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds, and shall find, me unafraid.”
There, for all his philosophical lucidity, in his invincible sticking to life and his will to live, he parallels the normal multitude, which will carry on in this ever contracting NOW of our daily lives—quite unawake to what it is that is making so much of our existence distressful and evasive and intensifying our need for mutual comfort and redeeming acts of kindliness. He knows, but the multitude is not disposed to know and so it will never know.
The philosophical mind is not what people would call a healthy buoyant mind. That “healthy mind” takes life as it finds it and troubles no more about that. None of us start life as philosophers. We become philosophers sooner or later, or we die before we become philosophical. The realization of limitation and frustration is the beginning of the bitter wisdom of philosophy, and of this, that “healthy mind”, by its innate gift for incoherence and piecemeal evasion and credulity, never knows. It takes a priest’s assurance, the confident assertion of a leader, a misapplied text—the Bible, bless it! will say any old thing one wants it to say if only one picks out what one needs, or, better, if one lets one’s religious comforters pick out the suitable passages—so that one never sees it as a whole. In that invincible ignorance of the dull mass lies its immunity to all the obstinate questioning of the disgruntled mind.
It need never know. The behaviour of the shoal in which it lives and moves and has its being will still for a brief season supply the wonted material for that appreciative, exulting, tragic, pitiful or derisive comment which constitutes art and literature. Mind may be near the end of its tether, and yet that everyday drama will go on because it is the normal make-up of life and there is nothing else to replace it.
To a watcher in some remote entirely alien cosmos, if we may assume that impossibility, it might well seem that extinction is coming to man like a brutal thunderclap of Halt!
It never comes like a thunderclap. That Halt! comes to this one to-day and that one next week. To the remnant, there is always, “What next?” We may be spinning more and more swiftly into the vortex of extinction, but we do not apprehend as much. To those of us who do not die there is always a to-morrow in this world of ours, which, however it changes, we are accustomed to accept as Normal Being
A harsh queerness is coming over things and rushes past what we have hitherto been wont to consider the definite limits of hard fact. Hard fact runs away from analysis and does not return. Unheard-of strangeness in the quantitative proportions of bulk and substance is already apparent to modern philosophical scrutiny. The limit of size and space shrinks and continues to shrink inexorably. The swift diurnal return of that unrelenting pendulum, the new standard of reference, brings it home to our minds that hard fact is outpacing any standard hitherto accepted.
We pass into the harsh glare of hitherto incredible novelty. It beats the searching imagination. The more it strives the less it grasps. The more strenuous the analysis, the more inescapable the sense of mental defeat. The cinema sheet stares us in the face. That sheet is the actual fabric of Being. Our loves, our hates, our wars and battles, are no more than a phantasmagoria dancing on that fabric, themselves as unsubstantial as a dream. We rage in our dreaming. We may wake up storming with indignation, furious with this or that ineffectual irremovable general, diplomatist, war minister or ruthless exploiter of our fellow men, and we may denounce and indict as righteous anger dictates. ’42 TO ’44 was made up of that kind of outbreak. But there are thousands of mean, perverted, malicious, heedless and cruel individuals coming into the daylight every day, resolute to frustrate the kindlier purposes of man. In CRUX ANSATA again, this present writer has let himself boil over, freely and violently. Nevertheless it is dream stuff.
“To-morrow, and to-morrow, and to-morrow, creeps in this pretty pace from day to day…and all our yesterdays have lighted fools the way to dusty death… Life… struts and frets his hour upon the stage and then is heard no more…a tale told by an idiot, full of sound and fury, signifying nothing…”
It passes and presently it is vague, indistinct, distorted and at last forgotten for ever.
We discover life in the beginnings of our idiot’s recital as an urge to exist so powerful that every form it takes tends to increase in size and numbers and outgrow its supply of food energy. Groups or aggregates or individuals increase not only in numbers but in size. There is an internecine struggle for existence. The bigger aggregations or individual eliminate the smaller and consume more and more. The distinctive pabulum of the type runs short, and new forms, capable of utilizing material which the more primitive were not equipped to assimilate, arises.
This inaugurates a fresh phase in the evolving story of Being. This idiot’s tale is not a tale of yesterday, as we, brief incidents in the story of life, are accustomed to think of yesterday. It comprehends the whole three thousand million years of Organic Evolution. All through we have the same spectacle of beings over-running their means of subsistence and thrusting their fellows out of the normal way of life into strange habitats they would never have tolerated but for that urge to live, anyhow and at any price, rather than die.
For long periods, in our time-space system, a sort of balance of life between various species has existed, and their needless mutations have been eliminated. In the case, however, of a conspicuous number of dominating species and genera, their hypertrophy has led not only to an excess of growth over nutriment, but also in the case of those less archaic forms with which we are more familiar to a loss of adaptability through the relative importance of bigness over variation. The more they dominated the more they kept on being the same thing.
The continual fluctuations of normal Being in time, and its incessant mutations, confronted each of these precarious hypertrophied unstable dominating groups with the alternative of either adaptive extension of their range or else replacement by groups and species better fitted to the changing face of existence. Astronomical and internal planetary shrinkages in this universe of ours (which are all a part of the Time process) have, for example, produced recurrent phases of world-wide wet mud and given away again to the withdrawal of great volumes of water from a desiccated world of tundras and steppes, through the extension of glaciation. The sun is a variable star, but we can fix no exact term to its variations. The precession of the equinoxes is a wabble in the sequence of our seasons.
The same increasing discordance with the universe which we regard as real being, grows more and more manifest. Adapt or perish has been the inexorable law of life through all these ever intensifying fluctuations, and it becomes more and more derisive as the divergence widens between what our fathers were wont to call the Order of Nature and this new harsh implacable hostility to our universe, our all.
Our universe is the utmost compass of our minds. It is a closed system that returns into itself. It is a closed space-time continuum which ends with the same urge to exist with which it began, now that the unknown power that evoked it has at last turned against it. “Power”, the writer has written, because it is difficult to express this unknowable that has, so to speak, set its face against us. But we cannot deny this menace of the darkness.
“Power” is unsatisfactory. We need to express something entirely outside our “universe”, and “Power” suggests something within that universe and fight against us. The present writer has experimented with a number of words and phrases and rejected each in turn. “x” is attractive until one reflects that his implies an equation capable of solution in terms of finite being. “Cosmic process”, “the Beyond”, “the Unknown”, “the Unknowable”, all carry unsounded implications. “The Antagonism” by itself over-stresses the idea of positive enmity. But if we fall back on the structure of the Greek tragic drama and think of life as the Protagonist trailing with it the presence of an indifferent chorus and the possibility of fluctuations in its role, we get something to meet our need. “The Antagonist”, then, in that qualified sense, is the term the present writer will employ to express the unknown implacable which has endured life for so long by our reckoning and has now turned against it so implacably to wipe it out.
As our minds have probed more and more curiously into the space-time continuum in which the drama of evolution has been framed, they have discovered one paradoxical aspect after another behind the plausible face of “normal” Being. The uranium-lead riddle, to which we shall recur, is only among the latest of these absurd posers.
For example we have realized quite recently there is a limit set to velocity. The highest speed at which anything can move is the velocity of light. It is an ingenious suggestion to compare our normal world to a three-dimensional system falling along a fourth dimension at that speed. But this fourth dimension through which it falls implies a residuum of the space-time continuum in which our “universe” is framed. All that space-time continuum is our “universe”. It leaves us still with its evolutionary process and all the rest of it within the confines of our system.
The searching skepticism of the writer’s philosophical analysis has established this Antagonist as invincible reality for him, but all over the earth and from dates immemorial, introspective minds, minds of the quality of the brooding Shakespeare, have conceived a disgust of the stress, vexations and petty indignities of life and taken refuge from its apprehension of a conclusive end to things, in mystical withdrawal. On the whole mankind has shown itself tolerant, sympathetic and respectful to such retreats. That is the peculiar human element in this matter; the recurrent refusal to be satisfied with the normal real world. The question “Is this all?” has troubled countless unsatisfied minds throughout the ages, and, at the end of our tether, as it seems, here it is, still baffling but persistent.
To such discomfited minds the world of our everyday reality is no more than a more or less entertaining or distressful story thrown upon a cinema screen. The story holds together; it moves them greatly and yet they feel it is faked. The vast majority of the beholders accept all the conventions of the story, are completely part of the story, and live and suffer and rejoice and die in it and with it. But the skeptical mind says stoutly, “This is delusion”.
“Golden lads and lasses must, like chimney sweepers, come to dust.”
“No,” says this ingrained streak of protest: “there is still something beyond the dust.”
But is there?
There is no reason for saying there is. That skeptical mind may have overrated the thoroughness of its skepticism. As we are now discovering, there was still scope for doubting.
The severer our thinking, the plainer it is that the dust-carts of Time trundle that dust off to the incinerator and there make an end to it.
Hitherto, recurrence has seemed a primary law of life. Night has followed day and day night. But in this strange new phase of existence into which our universe is passing, it becomes evident that events no longer recur. They go on and on to an impenetrable mystery, into a voiceless limitless darkness, against which this obstinate urgency of our dissatisfied minds may struggle, but will struggle only until it is altogether overcome.
Our world of self-delusion will admit none of that. It will perish amidst its evasions and fatuities. It is like a convoy lost in darkness on an unknown rocky coast, with quarrelling pirates in the chartroom and savages clambering up the sides of the ships to plunder and do evil as the whim may take them. That is the rough outline of the more and more jumbled movie on the screen before us. Mind near exhaustion still makes its final futile movement towards that “way out or round or through the impasse”.
