Revelations, if they do occur, are always revelations for an instant. Mahomet—Dostoevsky explains—could only stay in paradise a very short time, from half a second to five seconds, even if he succeeded in falling into it. And Dostoevsky himself entered paradise only for an instant. And here on earth, both of them lived for years, for tens of years, and there seemed to be no end to the hell of earthly existence. The hell was obvious, demonstrable; it could be fixed, exhibited, ad oculos. But how could paradise be proven? How could one fix, how express, those half-seconds of paradisic beatitude, which were from the outside manifested in ugly and horrible epileptic fits with convulsions, paroxysms, a foaming mouth, and sometimes an ill-omened sudden fall, with the spilling of blood? Again, believe, if you will: if you won't, don't. Surely a man who lives now in paradise, now in hell sees life utterly differently from others. And he wants to think that he is right, that his experience is of great value, that life is not at all as it is described by men of different experience and more limited emotions. How desperately did Dostoevsky desire to persuade all men of his rightness, how stubbornly he used to demonstrate, and how angry he was made by the consciousness that lived in the depths of his soul that he was impotent to prove anything. But a fact remains a fact. Perhaps epileptics and madmen know things of which normal men have not even the remotest presentiment, but it is not vouchsafed to them to communicate their knowledge to others, or to prove it. And there is a universal knowledge which is the very object of philosophical seeking, with which one may commune, but which by its very essence cannot be communicated to all, that is, cannot be turned into verified and demonstrable universal truths. To renounce this knowledge in order that philosophy should have the right to be called a science! At times men acted thus. There were sober epochs when the pursuit of positive knowledge absorbed every one capable of intellectual labour. Or perhaps there were epochs in which men who sought something other than positive science were condemned to universal contempt, and passed unregarded: in such an epoch Plato would have found no sympathy, but would have died in obscurity. One thing at least is clear. He whose chief interest and motive in life is in undemonstrable truths is doomed to complete or relative sterility in the sense in which the word is generally understood. If he is clever and gifted, men may perhaps be interested in his mind and talent, but they will pass his work with indifference, contempt, and even horror; and they will begin to warn the world against him.

'Look at him, my children,
He is stern and pale and lean.
He is poor and naked,
And all men count him mean.'

Has not the work of the prophets who sought for ultimate truths been barren and useless? Did life hold them in any account? Life went its own way, and the voices of the prophets have been, are, and ever will be, voices in the wilderness. For that which they see and know, cannot be proved and is not capable of proof. Prophets have always been isolated, dissevered, separate, helpless men, locked up in their pride. Prophets are kings without an army. For all their love to their subjects, they can do nothing for them, for subjects respect only those kings who possess a formidable military power. And—long may it be so!

The Limits of Reality

After all, not even the most consistent and convinced realist represents life to himself as it really is. He overlooks a great deal; and on the other hand he often sees something which has no existence in reality. I do not think there is any need to show this by example. For all our desire to be objective we are, after all, extremely subjective, and those things which Kant calls synthetic judgments a priori, by which our mind forms nature and dictates laws to her, do play a great and serious part in our lives. We create something like the veil of Maia: we are awake in sleep, and sleep in wakefulness, exactly as though some magic power had charmed us. And just as in sleep we feel for instants that what is happening to us is like a half-dream, an intermediate half-life. Schopenhauer and the Buddhists were right in asserting that it is equally wrong to say of the veil of Maia, the world accessible to us, either that it exists or does not exist. It is true that logic does not admit such judgments and persecutes them most implacably, for they violate its most fundamental laws. But it cannot be helped: when one has to choose between philosophy which is alluring and promising, and empty logic, one will always sacrifice the latter for the former. And philosophy without contradictory judgments would be either doomed to eternal silence, or would be churned into a mud of commonplace and reduced to nothing. Philosophers know that. The same is true of our own case: we must confess that we are at the same time awake and dreaming dreams, and at times we must own that though we are alive, yet we have long since been dead. As living beings we still hold to the accepted synthetic judgments a priori, and as dead, we try to do without them, or to replace them by other judgments which have nothing in common with the former but are even opposite to them. Philosophy is occupied in this work with extreme diligence, and in this and this alone is the meaning of the idealistic movement which has never, since the time of Plato, disappeared from history. The problem is not for us to find another, primordial, better, and eternal world to replace the visible world accessible to all, as idealistic philosophy is usually interpreted by her official and, unfortunately, her most influential representatives. Interpretation of that kind too obviously bears the mark of its empiric utilitarian origin: they bring us as near to super-empiric reality as do the notions wherewith we define what is valuable in life. We might as well consider the super-empiric world as one of gold, diamond, or pearls simply because gold, diamonds, and pearls are very costly. But so it usually happens. God himself is usually represented as glimmering with gold and precious stones, as omniscient and omnipotent. He is called the King of Kings since on earth the lot of a crowned head is considered most enviable. The meaning and value of idealistic philosophy thus appears to be that she for ever ratifies all that we have found valuable on earth during our brief existence. Herein, I believe, is a fatal error. Idealistic philosophy, it is true, gave an excuse for falsely interpreting her, since she loved to be arrayed in sumptuous apparel. The religion of almost all nations has always sought for forms outwardly beautiful without stopping even before such an obvious paradox—not to put it more strongly—as a golden cross studded with diamonds. And for the sake of sumptuous words and golden crosses men overlooked great truths, and perhaps great possibilities. The philosophy of the schools also loved to array herself, so that she should not be behind the masters in this respect, and for the sake of dress she often forgot her necessary work. Plato taught that our life was only a shadow of another reality. If this is true, and he discovered the truth, then surely our first task is to begin to live a different life, to turn our back to the wall above which the shadows are walking and to turn our face to the source of light which created the shadows or to those things of which the visible outlines give only a remote resemblance. We must be awakened, if only in part; to this end what is usually done to a person sound asleep must be done to us. He is pulled, pinched, beaten, tickled, and if all these things fail, still stronger and more heroic measures must be applied. At all events, it is out of the question to advise contemplation, which may well make one still sleepier, or quietude, which leads to the same result. Philosophy should live by sarcasm, irony, alarm, struggles, despairs, and allow herself contemplation and quietude only from time to time, as a relaxation. Then perhaps she will succeed in creating, by the side of realistic dreams, dreams of a quite different order, and visibly demonstrate that the universally accepted dreams are not the only ones. 'What is the use?' I do not think this question need be answered. He who asks it, shows by the fact that he needs neither an answer nor philosophy, while he who needs them will not ask but will patiently await events: a temperature of 120°, an epileptic fit, or something of this kind, which facilitates the difficult task of seeking....

The Given and the Possible

The law of causation as a principle of inquiry is an excellent thing: the existing sciences afford us convincing evidence of that. But as an idea in the Platonic sense it is of little value, at times at least. The strict harmony and order of the world have fascinated many people: such giants of thought as Spinoza and Goethe paused with reverent wonder in contemplation of the great and unchangeable order of nature. Therefore they exalted necessity even to the rank of a primordial, eternal, original principle. And we must confess that Goethe's and Spinoza's conception of the world lives so much in each one of us that in most cases we can love and respect the world only when our souls feel in it a symmetrical harmony. Harmony seems to us at once-the highest value and the ultimate truth. It gives to the soul great peace, a stable firmness, a trust in the Creator—the highest boons accessible to mortal men, as the philosophers teach. Nevertheless, there are other yearnings. Man's heart is suddenly possessed by a longing for the fantastic, the unforeseen, for that which cannot be foreseen. The beautiful world loves its beauty, peace of soul seems disgraceful, stability is felt as an intolerable burden. Just as a youth grown to manhood suddenly feels irritated by the bountiful tutelage of his parents, from which he has received so much, though he does not know what to do with his freedom, so is a man of insight ashamed of the happiness which is given to him, which some one has created. The law of causation, like the whole harmony of the world, seems to him a pleasant gift, facilitating life, but yet a degrading one. He has sold his birthright for peace, for undisturbed happiness—his great birthright of free creation. He does not understand how a giant like Goethe could have been seduced by the temptation of a pleasant life, he suspects the sincerity of Spinoza. There is something rotten in the state of Denmark. The apple of the tree of knowledge of good and evil, has become to him the sole purpose of life, even though the path to it should lie through extreme suffering.

And, strangely, nature herself seems to be preoccupied in urging man to that fatal path. There comes a time in our life when some imperative and secret voice forbids us to rejoice at the beauty and grandeur of the world. The world allures us as before, but it no longer gives pure happiness. Remember Tchekhov. How he loved nature! What immeasurable yearning is audible in his wonderful descriptions of nature! Just as though each time that he glanced at the blue sky, the troubled sea or the green woods, a voice of authority whispered to him: 'All this is yours no longer. You may look at it, but you have no right to rejoice. Prepare yourself for another life, where nothing will be given, complete, prepared, where nothing will be created, where there will be illimitable creation alone. And everything which is in this world shall be given to destruction, to destruction and destruction, even this nature which you so passionately love, and which it is so hard and painful for you to renounce.' Everything drives us to the mysterious realm of the eternally fantastic, eternally chaotic, and—who knows?—it may be, the eternally beautiful....

Experiment and Proof

When cogito ergo sum came into Descartes' head, he marked the day—November 10, 1619—as a remarkable day: 'The light of a wonderful discovery,' he wrote in his diary, 'flashed into my mind.' Schelling relates the same thing of himself: in the year 1801 he 'saw the light.' And to Nietzsche when he roamed the mountains and the valleys of the Engadine there came a mighty change: he grasped the doctrine of eternal recurrence. One might name many philosophers, poets, artists, preachers, who like these three suddenly saw the light, and considered their vision the beginning of a new life. It is even probable that all men who have been destined to display to the world something perfectly new and original have without exception experienced that miracle of sudden metamorphosis. Nevertheless, though much is spoken of these miracles and often, in nearly all biographies of great men, we cannot strictly make any use of them. Descartes, Schelling, Nietzsche tell the story of their conversion; and with us, Tolstoi and Dostoevsky tell of theirs; in the less remote past, there are Mahomet and Paul the Apostle; in far antiquity the legend of Moses. But if I had chosen tenfold the number, if thousands even had been collected, it would still be impossible for the mind to make any deduction from them. In other words, all these cases have no value as scientific material, whereas one fossil skeleton or a unique case of an unknown rare disease is a precious windfall to the scientist. What is still more interesting, Descartes was so struck with his cogito ergo sum, Nietzsche with his eternal recurrence, Mahomet with his paradise, Paul the Apostle with his vision, while we remain more or less indifferent to anything they may relate of their experiences. Only the most sensitive among us have an ear for stories of that kind, and even they are obliged to hide their impressions within them, for what can be done with them?