Beyond the Unexplored Space: The Philosophy & Science-Fiction Works of Olaf Stapledon. Olaf Stapledon

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СКАЧАТЬ we are in full possession of our faculties, we are not distressed by this fate. For we know that though our fair community must cease, it has also indestructible being. We have at least carved into one region of the eternal real a form which has beauty of no mean order. The great company of diverse and most lovely men and women in all their subtle relationships, striving with a single purpose towards the goal which is mind’s final goal; the community and super-individuality of that great host; the beginnings of further insight and creativeness upon the higher plane—these surely are real achievements—even though, in the larger view, they are minute achievements.

      Yet though we are not at all dismayed by our own extinction, we cannot but wonder whether or not in the far future some other spirit will fulfil the cosmic ideal, or whether we ourselves are the modest crown of existence. Unfortunately, though we can explore the past wherever there are intelligible minds, we cannot enter into the future. And so in vain we ask, will ever any spirit awake to gather all spirits into itself, to elicit from the stars their full flower of beauty, to know all things together, and admire all things justly.

      If in the far future this end will be achieved, it is really achieved even now; for whenever it occurs, its being is eternal. But on the other hand if it is indeed achieved eternally, this achievement must be the work of spirits or a spirit not wholly unlike ourselves, though infinitely greater. And the physical location of that spirit must lie in the far future.

      But if no future spirit will achieve this end before it dies, then, though the cosmos is indeed very beautiful, it is not perfect.

      I said that we regard the cosmos as very beautiful. Yet it is also very terrible. For ourselves, it is easy to look forward with equanimity to our end, and even to the end of our admired community; for what we prize most is the excellent beauty of the cosmos. But there are the myriads of spirits who have never entered into that vision. They have suffered, and they were not permitted that consolation. There are, first, the incalculable hosts of lowly creatures scattered over all the ages in all the minded worlds. Theirs was only a dream life, and their misery not often poignant; but none the less they are to be pitied for having missed the more poignant experience in which alone spirit can find fulfilment. Then there are the intelligent beings, human and otherwise; the many minded worlds throughout the galaxies, that have struggled into cognizance, striven for they knew not what, tasted brief delights and lived in the shadow of pain and death, until at last their life has been crushed out by careless fate. In our solar system there are the Martians, insanely and miserably obsessed; the native Venerians, imprisoned in their ocean and murdered for man’s sake; and all the hosts of the forerunning human species. A few individuals no doubt in every period, and many in certain favoured races, have lived on the whole happily. And a few have even known something of the supreme beatitude. But for most, until our modern epoch, thwarting has outweighed fulfilment; and if actual grief has not preponderated over joy, it is because, mercifully, the fulfilment that is wholly missed cannot be conceived.

      Our predecessors of the Sixteenth species, oppressed by this vast horror, undertook a forlorn and seemingly irrational crusade for the rescue of the tragic past. We see now clearly that their enterprise, though desperate, was not quite fantastic. For, if ever the cosmic ideal should be realized, even though for a moment only, then in that time the awakened Soul of All will embrace within itself all spirits whatever throughout the whole of time’s wide circuit. And so to each one of them, even to the least, it will seem that he has awakened and discovered himself to be the Soul of All, knowing all things and rejoicing in all things. And though afterwards, through the inevitable decay of the stars, this most glorious vision must be lost, suddenly or in the long-drawn-out defeat of life, yet would the awakened Soul of All have eternal being, and in it each martyred spirit would have beatitude eternally, though unknown to itself in its own temporal mode.

      It may be that this is the case. If not, then eternally the martyred spirits are martyred only, and not blest.

      We cannot tell which of these possibilities is fact. As individuals we earnestly desire that the eternal being of things may include this supreme awakening. This, nothing less than this, has been the remote but ever-present goal of our practical religious life and of our social policy.

      In our racial mode also we have greatly desired this end, but differently.

      Even as individuals, all our desires are tempered by that relentless admiration of fate which we recognize as the spirit’s highest achievement. Even as individuals, we exult in the issue whether our enterprises succeed or fail. The pioneer defeated, the lover bereaved and overwhelmed, can find in his disaster the supreme experience, the dispassionate ecstasy which salutes the Real as it is and would not change one jot of it. Even as individuals, we can regard the impending extinction of mankind as a thing superb though tragic. Strong in the knowledge that the human spirit has already inscribed the cosmos with indestructible beauty, and that inevitably, whether sooner or later, man’s career must end, we face this too sudden end with laughter in our hearts, and peace.

      But there is the one thought by which, in our individual state, we are still dismayed, namely that the cosmic enterprise itself may fail; that the full potentiality of the Real may never find expression; that never, in any stage of time, the multitudinous and conflicting existents should be organized as the universal harmonious living body; that the spirit’s eternal nature, therefore, should be discordant, miserably tranced; that the indestructible beauties of this our sphere of space and time should remain imperfect, and remain, too, not adequately worshipped.

      But in the racial mind this ultimate dread has no place. On those few occasions when we have awakened racially, we have come to regard with piety even the possibility of cosmical defeat. For as the racial mind, though in a manner we earnestly desired the fulfilment of the cosmical ideal, yet we were no more enslaved to this desire than, as individuals, we are enslaved to our private desires. For though the racial mind wills this supreme achievement, yet in the same act it holds itself aloof from it, and from all desire, and all emotion, save the ecstasy which admires the real as it is, and accepts its dark-bright form with joy.

      As individuals, therefore, we try to regard the whole cosmic adventure as a symphony now in progress, which may or may not some day achieve its just conclusion. Like music, however, the vast biography of the stars is to be judged not in respect of its final moment merely, but in respect of the perfection of its whole form; and whether its form as a whole is perfect or not, we cannot know. Actual music is a pattern of intertwining themes which evolve and die; and these again are woven of simpler members, which again are spun of chords and unitary tones. But the music of the spheres is of a complexity almost infinitely more subtle, and its themes rank above and below one another in hierarchy beyond hierarchy. None but a God, none but a mind subtle as the music itself, could hear the whole in all its detail, and grasp in one act its close-knit individuality, if such it has. Not for any human mind to say authoritatively, ‘This is music, wholly’, or to say, ‘This is mere noise, flecked now and then by shreds of significance’.

      The music of the spheres is unlike other music not only in respect of its richness, but also in the nature of its medium. It is a music not merely of sounds but of souls. Each of its minor themes, each of its chords, each single tone of it, each tremor of each tone, is in its own degree more than a mere passive factor in the music; it is a listener, and also a creator. Wherever there is individuality of form, there is also an individual appreciator and originator. And the more complex the form, the more percipient and active the spirit. Thus in every individual factor within the music, the musical environment of that factor is experienced, vaguely or precisely, erroneously or with greater approximation to truth; and, being experienced, it is admired or loathed, rightly or falsely. And it is influenced. Just as in actual music each theme is in a manner a determination of its forerunners and followers and present accompaniment, so in this vaster music each individual factor is itself a determination of its environment. Also it is a determinant, both of that which precedes and that which follows.

      But whether these manifold СКАЧАТЬ