“But then,” I have pressed him, “why do you hesitate to speak of what you heard on that afternoon?”
And once he answered me:
“I glimpsed a finality,” he said, “and that appalled me. Don’t you see that ignorance is the means of our intellectual pleasure? It is the solving of the problem that brings enjoyment—the solved problem has no further interest. So when all is known, the stimulus for action ceases; when all is known there is quiescence, nothingness. Perfect knowledge implies the peace of death, implies the state of being one—our pleasures are derived from action, from differences, from heterogeneity.
“Oh! pity the child,” said Challis, “for whom there could be no mystery. Is not mystery the first and greatest joy of life? Beyond the gate there is unexplored mystery for us in our childhood. When that is explored, there are new and wonderful possibilities beyond the hills, then beyond the seas, beyond the known world, in the everyday chances and movements of the unknown life in which we are circumstanced.
“Surely we should all perish through sheer inanity, or die desperately by suicide if no mystery remained in the world. Mystery takes a thousand beautiful shapes; it lurks even in the handiwork of man, in a stone god, or in some mighty, intricate machine, incomprehensibly deliberate and determined. The imagination endows the man-made thing with consciousness and powers, whether of reservation or aloofness; the similitude of meditation and profundity is wrought into stone. Is there not source for mystery to the uninstructed in the great machine registering the progress of its own achievement with each solemn, recurrent beat of its metal pulse?
“Behind all these things is the wonder of the imagination that never approaches more nearly to the creation of a hitherto unknown image than when it thus hesitates on the verge of mystery.
“There is yet so much, so very much cause for wondering speculation. Science gains ground so slowly. Slowly it has outlined, however vaguely, the uncertainties of our origin so far as this world is concerned, while the mystic has fought for his entrancing fairy tales one by one.
“The mystic still holds his enthralling belief in the succession of peoples who have risen and died—the succeeding world-races, red, black, yellow, and white, which have in turn dominated this planet. Science with its hammer and chisel may lay bare evidence, may collate material, date man’s appearance, call him the most recent of placental mammals, trace his superstitions and his first conceptions of a god from the elemental fears of the savage. But the mystic turns aside with an assumption of superior knowledge; he waves away objective evidence; he has a certainty impressed upon his mind.
“The mystic is a power; he compels a multitude of followers, because he offers an attraction greater than the facts of science; he tells of a mystery profounder than any problem solved by patient investigation, because his mystery is incomprehensible even by himself; and in fear lest any should comprehend it, he disguises the approach with an array of lesser mysteries, man-made; with terminologies, symbologies and high talk of esotericism too fearful for any save the initiate.
“But we must preserve our mystic in some form against the awful time when science shall have determined a limit; when the long history of evolution shall be written in full, and every stage of world-building shall be made plain. When the cycle of atomic dust to atomic dust is demonstrated, and the detail of the life-process is taught and understood, we shall have a fierce need for the mystic to save us from the futility of a world we understand, to lie to us if need be, to inspirit our material and regular minds with some breath of delicious madness. We shall need the mystic then, or the completeness of our knowledge will drive us at last to complete the dusty circle in our eagerness to escape from a world we understand....