Death Part 2

XVI

THE SURVIVAL WITHOUT CONSCIOUSNESS

There remains but the survival without consciousness, or survival with a consciousness different from that of to-day.

A survival without consciousness seems at first sight the most probable. From the point of view of the good or ill awaiting us on the other side of the grave, it amounts to annihilation. It is lawful, therefore, for those who prefer the easiest solution and that most consistent with the present state of human thought, to set that limit to their anxiety there. They have nothing to dread; for every fear, if any remain, would, if we look into it carefully, deck itself with hopes. The body disintegrates and can no longer suffer; the mind, separated from the source of pleasure and pain, is extinguished, scattered and lost in a boundless darkness; and what comes is the great peace so often prayed for, the sleep without measure, without dreams and without awakening.

But this is only a solution that flatters indolence. If we press those who speak of a survival without consciousness, we perceive that they mean only their present consciousness, for man conceives no other; and we have just seen that it is almost impossible for that manner of consciousness to persist in infinity.

Unless, indeed, they would deny every sort of consciousness, even that of the universe into which their own will fall. But that means solving very quickly and very blindly, with a stroke of the sword in the night, the greatest and most mysterious question that can arise in a man's brain.

XVII

THE SAME, CONTINUED

This question is closely allied to our modified consciousness. There is for the moment no hope of solving it; but we are free to grope in its darkness, which is not perhaps equally dense at all points.

Here begins the open sea. Here begins the glorious adventure, the only one abreast with human curiosity, the only one that soars as high as its highest longing. Let us accustom ourselves to regard death as a form of life which we do not yet understand; let us learn to look upon it with the same eye that looks upon birth; and soon our mind will be accompanied to the steps of the tomb with the same glad expectation that greets a birth. If, before being born, we were permitted to choose between the great peace of non-existence and a life that should not be completed by the magnificent hour of death, which of us, knowing what we ought to know, would accept the disquieting problem of an existence that would not end in the rea.s.suring mystery of its conclusion? Which of us would care to come into a world where there is so little to learn, if he did not know that he must enter it if he would leave it and learn more? The best part of life is that it prepares this hour for us, that it is the one and only road leading to the magic gateway and into that incomparable mystery where misfortunes and sufferings will no longer be possible, because we shall have lost the body that produced them; where the worst that can befall us is the dreamless sleep which we count among the number of the greatest boons on earth; where, lastly, it is almost unimaginable that a thought can survive to mingle with the substance of the universe, that is to say, with infinity, which, if it be not a waste of indifference, can be nothing but a sea of joy.

XVIII

THE LIMITED EGO WOULD BECOME A TORTURE

Before fathoming that sea, let us remark to those who aspire to maintain their ego that they are calling down the sufferings which they dread. The ego implies limits. The ego cannot subsist except in so far as it is separated from that which surrounds it. The stronger the ego, the narrower its limits and the clearer the separation. The more painful too; for the mind, if it remain as we know it--and we are not able to imagine it different--will no sooner have seen its limits than it will wish to overstep them: and, the more separated it feels, the greater will be its longing to unite with that which lies outside.

There will therefore be an eternal struggle between its being and its aspirations. And really there were no object in being born and dying only for the purpose of these endless contests. Have we not here yet one more proof that our ego, as we conceive it, could never subsist in the infinity where it must needs go, since it cannot go elsewhere? It behooves us therefore to get rid of imaginations that emanate only from our body, even as the mists that veil the daylight from our sight emanate only from low places. Pascal has said, once and for all: "The narrow limits of our being conceal infinity from our view."

XIX

A NEW EGO CAN FIND A NUCLEUS AND DEVELOP ITSELF IN INFINITY

On the other hand--for we must be honest, probe the conflicting darkness which we believe nearest to the truth and show no bias--on the other hand, we can grant to those who are wedded to the thought of remaining as they are that the survival of a mere particle of themselves would suffice to renew them again in the heart of an infinity wherefrom their body no longer separates them. If it seems impossible that anything--a movement, a vibration, a radiation--should stop or disappear, why then should thought be lost? There will, no doubt, subsist more than one idea powerful enough to allure the new ego, which will nourish itself and thrive on all that it will find in that new and endless environment, just as the other ego, on this earth, nourished itself and throve on all that it met there. Since we have been able to acquire our present consciousness, why should it be impossible for us to acquire another? For that ego which is so dear to us and which we believe ourselves to possess was not made in a day; it is not at present what it was at the hour of our birth. Much more chance than purpose has entered into it; and much more foreign substance than any inborn substance which it contained. It is but a long series of acquisitions and transformations, of which we do not become aware until the awakening of our memory; and its nucleus, of which we do not know the nature, is perhaps more immaterial and less concrete than a thought. If the new environment which we enter on leaving our mother's womb transforms us to such a point that there is, so to speak, no connexion between the embryo that we were and the man that we have become, is it not right to think that the much newer, more unknown, wider and more fertile environment which we enter on quitting life will transform us even more? One can see in what happens to us here a figure of that which awaits us elsewhere and readily admit that our spiritual being, liberated from its body, if it does not mingle at the first onset with the infinite, will develop itself there gradually, will choose itself a substance and, no longer trammelled by s.p.a.ce and time, will grow without end. It is very possible that our loftiest wishes of to-day will become the law of our future development. It is very possible that our best thoughts will welcome us on the other bank and that the quality of our intellect will determine that of the infinite that crystallizes around it. Every hypothesis is permissible and every question, provided it be addressed to happiness; for unhappiness is no longer able to answer us. It finds no place in the human imagination that explores the future methodically. And, whatever be the force that survives us and presides over our existence in the other world, this existence, to presume the worst, could be no less great, no less happy than that of to-day. It will have no other career than infinity; and infinity is nothing if it be not felicity. In any case, it seems fairly certain that we spend in this world the only narrow, grudging, obscure and sorrowful moment of our destiny.

XX

THE ONLY SORROW THAT CAN TOUCH OUR MIND

We have said that the one sorrow of the mind is the sorrow of not knowing or not understanding, which contains the sorrow of powerlessness; for he who knows the supreme causes, being no longer paralyzed by matter, becomes one with them and acts with them; and he who understands ends by approving, or else the universe would be a mistake, which is not possible. I do not believe that another sorrow of the sheer mind can be imagined. The only one which, before reflection, might seem admissible and which, in any case, could be but ephemeral would arise from the sight of the pain and misery that remain on the earth which we have left. But this sorrow, after all, would be but one side and an insignificant phase of the sorrow of powerlessness and of not understanding. As for the latter, though it is not only beyond the domain of our intelligence, but even at an insuperable distance from our imagination, we may say that it would be intolerable only if it were without hope. But, in order to be without hope, the universe would have to abandon any attempt to understand itself, or admit within itself an object that remained for ever foreign to it. Either the mind will not perceive its limits and, consequently, will not suffer from them, or else it will overstep them as it perceives them; for how could the universe have parts eternally condemned to form no part of itself and of its knowledge? Hence we cannot understand that the torture of not understanding, supposing it to exist for a moment, should not end by mingling with the state of infinity, which, if it be not happiness as we comprehend it, could be naught but an indifference higher and purer than joy.

XXI

INFINITY AS CONCEIVED BY OUR REASON

Let us turn our thoughts towards it. The problem extends beyond humanity and embraces all things. It is possible, I think, to view infinity under two distinct aspects and try to foresee our fate therein. Let us contemplate the first of these aspects. We are plunged into a universe that has no limits in s.p.a.ce or time. It never began, nor will it ever end. It could not have an aim, for, if it had one, it would have attained it in the infinity of years that preceded us. It is not making for anywhere, for it would have arrived there; consequently, all that the worlds within its pale, all that we ourselves do can have no influence upon it. If it have no thought, it will never have one. If it have one, that thought has been at its climax since all time and will remain there, changeless and immovable.

It is as young as it has ever been and as old as it will ever be. It has made in the past all the efforts and all the experiments which it will make in the future; and, as all the possible combinations have been exhausted since all time, it does not seem as if that which has not taken place in the eternity that extends before our birth can happen in that which will follow after our death. If it have not become conscious, it will never become so; if it know not what it wishes, it will continue in ignorance, hopelessly, knowing all or knowing nothing and remaining as near its end as its beginning.

XXII

INFINITY AS PERCEIVED BY OUR SENSES

All this would be, if not intelligible, at least acceptable to our reason; but in that universe float thousands of millions of worlds limited by s.p.a.ce and time. They are born, they die and they are born again. They form part of the whole; and we see, therefore, that parts of that which has neither beginning nor end themselves begin and end.

We, in fact, know only those parts; and they are of a number so infinite that in our eyes they fill all infinity. That which is going nowhere teems with that which appears to be going somewhere. That which has always known what it wants, or will never learn, seems eternally to be making more or less unfortunate experiments. What is that which has already attained perfection trying to achieve?

Everything that we discover in that which could not possibly have an aim looks as though it were pursuing one with inconceivable ardour; and the spirit that animates what we see in that which should know everything and possess itself seems to know nothing and to seek itself without intermission. Thus all that is apparent to our senses in infinity gainsays that which our reason is compelled to ascribe to it. According as we fathom it, we understand better the depth of our want of understanding; and, the more we strive to penetrate the two incomprehensibilities that stand face to face, the more they contradict each other.

XXIII

WHICH OF THE TWO SHALL WE KNOW?

What will become of us amid all this obscurity? Shall we leave the finite wherein we dwell to be swallowed up in this or the other infinite? In other words, shall we end by mingling with the infinite which our reason conceives, or shall we remain eternally in that which our eyes behold, that is to say, in numberless changing and ephemeral worlds? Shall we never leave those worlds which seem doomed to die and to be reborn eternally, to enter at last into that which, since all eternity, can neither have been born nor have died and which exists without either future or past? Shall we one day escape, with all that surrounds us, from the unhappy experiments, to find our way at last into peace, wisdom, the changeless and boundless consciousness, or into the hopeless unconsciousness? Shall we have the fate which our senses foretell, or that which our intelligence demands? Or are both senses and intelligence illusions, puny implements, vain weapons of a brief hour that were never intended to probe or contend with the universe? If there really be a contradiction, is it wise to accept it and to deem impossible that which we do not understand, seeing that we understand almost nothing? Is truth not at an immeasurable distance from those inconsistencies which appear to us enormous and irreducible and which, doubtless, are of no more importance than the rain that falls upon the sea?

XXIV

THE INFINITY WHICH BOTH OUR REASON AND OUR SENSES CAN ADMIT