The mythological symbolism of antique thought was full of this pictorial tendency and even now the shrewdest of modern thinkers are compelled to use images drawn from antique mythology. Poetic thought may go astray. But it can never negate itself into quite the thin simulacrum of reality into which pure reason divorced from poetic imagery is capable of fading.
After all, the most obstinate and irreducible of all pictorial representations is the obvious one of the material universe with our physical body as the centre of it. But even this is not complete. In fact it is extremely far from complete, directly we think closely about it. For not only does such a picture omit the real centre, that indescribable "something" we call the "soul," it also loses itself in unthinkable darkness when it considers any one of its own unfathomable horizons.
It cannot be regarded as a very adequate picture when both the centre of it and the circumference of it baffle thought. The materialist or "objectivist" may be satisfied with such a result, but it is a result which does not answer the question of philosophy, but rather denies that any answer is possible. But though this obvious objective spectacle of the universe, with our bodily self as a part of it, cannot satisfy the demands of the complex vision, it is at least certain that no philosophy which does not include this and accept this and continually return to this, can satisfy these demands.
The complex vision requires the reality of this objective spectacle but it also requires recognition of certain basic assumptions, implicit in this spectacle, which the materialist refuses to consider.
And the most comprehensive of these assumptions is nothing less than the complex vision itself, with that "something," which is the soul, as its inscrutable base. Thus I am permitted to retain, in spite of its arbitrary fantasy, my pictorial image of a pyramidal arrow of fire, moving from darkness to darkness. My picture were false to my conception if it did not depict the whole pyramid, with the soul itself as its base, moving, in its complete totality, from mystery to mystery.
It may move upwards, downwards, or, as I myself seem to see it, horizontally. But as long as it keeps its apex-point directed to the mystery in front of it, it matters little how we conceive of it as moving. That it should move, in some way or another, is the gist of my demand upon it; for, if it does not move, nothing moves; and life itself is swallowed up in nothingness.
This swallowing up of life in nothingness, this obliteration of life by nothingness is what the emotion of malice ultimately desires. The eternal conflict between love and malice is the eternal contest between life and death. And this contest is what the complex vision reveals, as it moves from darkness to darkness.
CHAPTER II.
THE ASPECTS OF THE COMPLEX VISION