The Complex Vision

by John Cowper Powys

CHAPTER IX.

THE NATURE OF THE GODS

We must now return to our original definition of the true philosophical instrument of research in order to see if we can secure from it a clearer notion as to the nature of the Gods. Such an instrument is, as we have seen, the apex-thought of the complex vision using all its attributes in rhythmic unison. For the complex vision using all its attributes in unison is only another name for the soul using the body and using something more than the body.

If the soul could use no attributes except those given to it by the body, it might, or it might not, arrive at the idea of the "sons of the universe." It certainly could not enter into any relation with such immortal beings. But since it has arrived at such a conception "it is impossible for it ever to fall entirely away from what it has reached." For the same unfathomable duality which gave birth to the sons of the universe has given birth to men; and between these two, between the ideal figures who cannot perish and the generations of souls who for ever appear and for ever pass away there is an eternal understanding. And the understanding between these two depends upon the fact that they are both children of the same unfathomable duality.

But this duality which is the cause why the universe is the universe and not something other than the universe, must remain as great a mystery to the souls of the "companions of men" as it is to all the souls in the world who recognize them as their ideal.

We cannot escape the impression that this complex vision of ours, which is our instrument of research and which leaves us in the presence of an unfathomable duality, finds a parallel in the complex vision of the sons of the universe which is their instrument of research and which leaves them also in the presence of an unfathomable duality. We cannot escape from the impression that to these children of the eternal duality the mystery of this duality is as dark as it is to ourselves.

They find themselves struggling to overcome malice with love, even as we find ourselves struggling to overcome malice with love. They find themselves driven to creation and destruction. The complex vision, which is their instrument of research, is baffled in the same way as the complex vision which is our instrument of research.

If, therefore, in our desperate struggle with the unfathomable nature of this duality, we demand why it is that the gods have failed, in spite of their love, to give us any clue to some ultimate reconciliation, the answer must be that such an ultimate reconciliation is as much beyond the reach of their vision as it is beyond the reach of ours. The attainment of such a reconciliation would seem to mean the absolute end of life as we know it and of creation as we know it. Such a reconciliation would seem to mean nothing less than the swallowing up of the universe in unthinkable nothingness.

The truth is that in this ultimate revelation of the complex vision we are confronted with an inevitable triad, or trinity, of primordial aspects. We are compelled to think of a plurality of living souls of which our own is one; of certain ideal companions of all souls whose vision gives to our vision its objective value; and of an external universe which is the creation of this vision.

What the complex vision indicates, therefore, is a system of things which has a monistic aspect, for there is only one space and only one succession of time; a pluralistic aspect, for the system of things gives birth continually to innumerable individual souls; and a dualistic aspect, for the universe itself is created by the struggle between love and malice.