There were grass-grown tumuli on the hills to which of old I used to walk, sit down at the foot of one of them, and think. Some warrior had been interred there in the antehistoric times. The sun of the summer morning shone on the dome of sward, and the air came softly up from the wheat below, the tips of the grasses swayed as it passed sighing faintly, it ceased, and the bees hummed by to the thyme and heathbells. I became absorbed in the glory of the day, the sunshine, the sweet air, the yellowing corn turning from its sappy green to summer’s noon of gold, the lark’s song like a waterfall in the sky. I felt at that moment that I was like the spirit of the man whose body was interred in the tumulus; I could understand and feel his existence the same as my own. He was as real to me two thousand years after interment as those I had seen in the body. The abstract personality of the dead seemed as existent as thought. As my thought could slip back the twenty centuries in a moment to the forest-days when he hurled the spear, or shot with the bow, hunting the deer, and could return again as swiftly to this moment, so his spirit could endure from then till now, and the time was nothing.
Two thousand years being a second to the soul could not cause its extinction. It was no longer to the soul than my thought occupied to me. Recognising my own inner consciousness, the psyche, so clearly, death did not seem to me to affect the personality. In dissolution there was no bridgeless chasm, no unfathomable gulf of separation; the spirit did not immediately become inaccessible, leaping at a bound to an immeasurable distance. Look at another person while living; the soul is not visible, only the body which it animates. Therefore, merely because after death the soul is not visible is no demonstration that it does not still live. The condition of being unseen is the same condition which occurs while the body is living, so that intrinsically there is nothing exceptionable, or supernatural, in the life of the soul after death. Resting by the tumulus, the spirit of the man who had been interred there was to me really alive, and very close. This was quite natural, as natural and simple as the grass waving in the wind, the bees humming, and the larks’ songs. Only by the strongest effort of the mind could I understand the idea of extinction; that was supernatural, requiring a miracle; the immortality of the soul natural, like earth. Listening to the sighing of the grass I felt immortality as I felt the beauty of the summer morning, and I thought beyond immortality, of other conditions, more beautiful than existence, higher than immortality.
That there is no knowing, in the sense of written reasons, whether the soul lives on or not, I am fully aware. I do not hope or fear. At least while I am living I have enjoyed the idea of immortality, and the idea of my own soul. If then, after death, I am resolved without exception into earth, air, and water, and the spirit goes out like a flame, still I shall have had the glory of that thought.
It happened once that a man was drowned while bathing, and his body was placed in an outhouse near the garden. I passed the outhouse continually, sometimes on purpose to think about it, and it always seemed to me that the man was still living. Separation is not to be comprehended; the spirit of the man did not appear to have gone to an in conceivable distance. As my thought flashes itself back through the centuries to the luxury of Canopus, and can see the gilded couches of a city extinct, so it slips through the future, and immeasurable time in front is no boundary to it. Certainly the man was not dead to me.
Sweetly the summer air came up to the tumulus, the grass sighed softly, the butterflies went by, sometimes alighting on the green dome. Two thousand years! Summer after summer the blue butterflies had visited the mound, the thyme had flowered, the wind sighed in the grass. The azure morning had spread its arms over the low tomb; and full glowing noon burned on it; the purple of sunset rosied the sward. Stars, ruddy in the vapour of the southern horizon, beamed at midnight through the mystic summer night, which is dusky and yet full of light. White mists swept up and hid it; dews rested on the turf; tender harebells drooped; the wings of the finches fanned the air—finches whose colours faded from the wings how many centuries ago! Brown autumn dwelt in the woods beneath; the rime of winter whitened the beech clump on the ridge; again the buds came on the wind-blown hawthorn bushes, and in the evening the broad constellation of Orion covered the east. Two thousand times! Two thousand times the woods grew green, and ring-doves built their nests. Day and night for two thousand years—light and shadow sweeping over the mound—two thousand years of labour by day and slumber by night. Mystery gleaming in the stars, pouring down in the sunshine, speaking in the night, the wonder of the sun and of far space, for twenty centuries round about this low and green-grown dome. Yet all that mystery and wonder is as nothing to the Thought that lies therein, to the spirit that I feel so close.
Realising that spirit, recognising my own inner consciousness, the psyche, so clearly, I cannot understand time. It is eternity now. I am in the midst of it. It is about me in the sunshine; I am in it, as the butterfly floats in the light-laden air. Nothing has to come; it is now. Now is eternity; now is the immortal life. Here this moment, by this tumulus, on earth, now; I exist in it. The years, the centuries, the cycles are absolutely nothing; it is only a moment since this tumulus was raised; in a thousand years it will still be only a moment. To the soul there is no past and no future; all is and will be ever, in now. For artificial purposes time is mutually agreed on, but is really no such thing. The shadow goes on upon the dial, the index moves round upon the clock, and what is the difference? None whatever. If the clock had never been set going, what would have been the difference? There may be time for the clock, the clock may make time for itself; there is none for me.
I dip my hand in the brook and feel the stream; in an instant the particles of water which first touched me have floated yards down the current, my hand remains there. I take my hand away, and the flow—the time—of the brook does not exist to me. The great clock of the firmament, the sun and the stars, the crescent moon, the earth circling two thousand times, is no more to me than the flow of the brook when my hand is withdrawn; my soul has never been, and never can be, dipped in time. Time has never existed, and never will; it is a purely artificial arrangement. It is eternity now, it always was eternity, and always will be. By no possible means could I get into time if I tried. I am in eternity now and must there remain. Haste not, be at rest, this Now is eternity. Because the idea of time has left my mind—if ever it had any hold on it—to me the man interred in the tumulus is living now as I live. We are both in eternity.
There is no separation-no past; eternity, the Now, is continuous. When all the stars have revolved they only produce Now again. The continuity of Now is for ever. So that it appears to me purely natural, and not super natural, that the soul whose temporary frame was interred in this mound should be existing as I sit on the sward. How infinitely deeper is thought than the million miles of the firmament! The wonder is here, not there; now, not to be, now always. Things that have been miscalled supernatural appear to me simple, more natural than nature, than earth, than sea, or sun. It is beyond telling more natural that I should have a soul than not, that there should be immortality; I think there is much more than immortality. It is matter which is the supernatural, and difficult of under-standing. Why this clod of earth I hold in my hand? Why this water which drops sparkling from my fingers dipped in the brook? Why are they at all? When? How? What for? Matter is beyond understanding, mysterious, impenetrable; I touch it easily, comprehend it, no. Soul, mind—the thought, the idea—is easily understood, it understands itself and is conscious.
The supernatural miscalled, the natural in truth, is the real. To me everything is supernatural. How strange that condition of mind which cannot accept anything but the earth, the sea, the tangible universe! Without the misnamed supernatural these to me seem incomplete, unfinished. Without soul all these are dead. Except when I walk by the sea, and my soul is by it, the sea is dead. Those seas by which no man has stood—which no soul has been—whether on earth or the planets, are dead. No matter how majestic the planet rolls in space, unless a soul be there it is dead. As I move about in the sunshine I feel in the midst of the supernatural: in the midst of immortal things. It is impossible to wrest the mind down to the same laws that rule pieces of timber, water, or earth. They do not control the soul, however rigidly they may bind matter. So full am I always of a sense of the immortality now at this moment round about me, that it would not surprise me in the least if a circumstance outside physical experience occurred. It would seem to me quite natural. Give the soul the power it conceives, and there would be nothing wonderful in it.
I can see nothing astonishing in what are called miracles. Only those who are mesmerised by matter can find a difficulty in such events. I am aware that the evidence for miracles is logically and historically untrustworthy; I am not defending recorded miracles. My point is that in principle I see no reason at all why they should not take place this day. I do not even say that there are or ever have been miracles, but I maintain that they would be perfectly natural. The wonder rather is that they do not happen frequently. Consider the limitless conceptions of the soul: let it possess but the power to realise those conceptions for one hour, and how little, how trifling would be the helping of the injured or the sick to regain health and happiness—merely to think it. A soul-work would require but a thought. Soul-work is an expression better suited to my meaning than “miracle,” a term like others into which a special sense has been infused.
When I consider that I dwell this moment in the eternal Now that has ever been and will be, that I am in the midst of immortal things this moment, that there probably are Souls as infinitely superior to mine as mine to a piece of timber, what then, pray, is a “miracle”? As commonly understood, a “miracle” is a mere nothing. I can conceive soul-works done by simple will or thought a thousand times greater. I marvel that they do not happen this moment. The air, the sunlight, the night, all that surrounds me seems crowded with inexpressible powers, with the influence of Souls, or existences, so that I walk in the midst of immortal things. I myself am a living witness of it. Sometimes I have concentrated myself, and driven away by continued will all sense of outward appearances, looking straight with the full power of my mind inwards on myself. I find “I” am there; an “I” I do not wholly understand, or know—something is there distinct from earth and timber, from flesh and bones. Recognising it, I feel on the margin of a life unknown, very near, almost touching it: on the verge of powers which if I could grasp would give me an immense breadth of existence, an ability to execute what I now only conceive; most probably of far more than that. To see that “I” is to know that I am surrounded with immortal things. If, when I die, that “I” also dies, and becomes extinct, still even then I have had the exaltation of these ideas.
How many words it has taken to describe so briefly the feelings and the thoughts that came to me by the tumulus; thoughts that swept past and were gone, and were succeeded by others while yet the shadow of the mound had not moved from one thyme flower to another, not the breadth of a grass blade. Softly breathed the sweet south wind, gently the yellow corn waved beneath; the ancient, ancient sun shone on the fresh grass and the flower, my heart opened wide as the broad, broad earth. I spread my arms out, laying them on the sward, seizing the grass, to take the fulness of the days. Could I have my own way after death I would be burned on a pyre of pine-wood, open to the air, and placed on the summit of the hills. Then let my ashes be scattered abroad—not collected urn an urn—freely sown wide and broadcast. That is the natural interment of man—of man whose Thought at least has been among the immortals; interment in the elements. Burial is not enough, it does not give sufficient solution into the elements speedily; a furnace is confined. The high open air of the topmost hill, there let the tawny flame lick up the fragment called the body; there cast the ashes into the space it longed for while living. Such a luxury of interment is only for the wealthy; I fear I shall not be able to afford it. Else the smoke of my resolution into the elements should certainly arise in time on the hill-top.
The silky grass sighs as the wind comes carrying the blue butterfly more rapidly than his wings. A large humble-bee burrs round the green dome against which I rest; my hands are scented with thyme. The sweetness of the day, the fulness of the earth, the beauteous earth, how shall I say it?
Three things only have been discovered of that which concerns the inner consciousness since before written history began. Three things only in twelve thousand written, or sculptured, years, and in the dumb, dim time before then. Three ideas the Cavemen primeval wrested from the unknown, the night which is round us still in daylight—the existence of the soul, immortality, the deity. These things found, prayer followed as a sequential result. Since then nothing further has been found in all the twelve thousand years, as if men had been satisfied and had found these to suffice. They do not suffice me. I desire to advance further, and to wrest a fourth, and even still more than a fourth, from the darkness of thought. I want more ideas of soul-life. I am certain that there are more yet to be found. A great life—an entire civilisation—lies just outside the pale of common thought. Cities and countries, inhabitants, intelligences, culture—an entire civilisation. Except by illustrations drawn from familiar things, there is no way of indicating a new idea. I do not mean actual cities, actual civilisation. Such life is different from any yet imagined. A nexus of ideas exists of which nothing is known—a vast system of ideas—a cosmos of thought. There is an Entity, a Soul-Entity, as yet unrecognised. These, rudely expressed, constitute my Fourth Idea. It is beyond, or beside, the three discovered by the Cavemen; it is in addition to the existence of the soul; in addition to immortality; and beyond the idea of the deity. I think there is something more than existence.
There is an immense ocean over which the mind can sail, upon which the vessel of thought has not yet been launched. I hope to launch it. The mind of so many thousand years has worked round and round inside the circle of these three ideas as a boat on an inland lake. Let us haul it over the belt of land, launch on the ocean, and sail outwards.
There is so much beyond all that has ever yet been imagined. As I write these words, in the very moment, I feel that the whole air, the sunshine out yonder lighting up the ploughed earth, the distant sky, the circumambient ether, and that far space, is full of soul-secrets, soul-life, things outside the experience of all the ages. The fact of my own existence as I write, as I exist at this second, is so marvellous, so miracle-like, strange, and supernatural to me, that I unhesitatingly conclude I am always on the margin of life illimitable, and that there are higher conditions than existence. Everything around is supernatural; everything so full of unexplained meaning.
Twelve thousand years since the Caveman stood at the mouth of his cavern and gazed out at the night and the stars. He looked again and saw the sun rise beyond the sea. He reposed in the noontide heat under the shade of the trees, he closed his eyes and looked into himself. He was face to face with the earth, the sun, the night; face to face with himself. There was nothing between; no wall of written tradition; no built up system of culture—his naked mind was confronted by naked earth. He made three idea-discoveries, wresting them from the unknown; the existence of his soul, immortality, the deity. Now, to-day, as I write, I stand in exactly the same position as the Caveman. Written tradition, systems of culture, modes of thought, have for me no existence. If ever they took any hold of my mind it must have been very slight; they have long ago been erased.
From earth and sea and sun, from night, the stars, from day, the trees, the hills, from my own soul—from these I think. I stand this moment at the mouth of the ancient cave, face to face with nature, face to face with the supernatural, with myself. My naked mind confronts the unknown. I see as clearly as the noonday that this is not all; I see other and higher conditions than existence; I see not only the existence of the soul, immortality, but, in addition, I realise a soul-life illimitable; I realise the existence of a cosmos of thought; I realise the existence of an inexpressible entity infinitely higher than deity. I strive to give utterance to a Fourth Idea. The very idea that there is another idea is something gained. The three found by the Cavemen are but stepping-stones: first links of an endless chain. At the mouth of the ancient cave, face to face with the unknown, they prayed. Prone in heart to-day I pray, Give me the deepest soul-life.
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