Monads

I am not saying that this is the way a scientist-a mere scientist, one who has the fixed habit of not reading books through their backs-really feels.  It is the way he ought to feel.  As often as not he feels quite comfortable.  One sees one every little while (the mere scientist) dropping the entire universe with a dull thud and looking happy after it.

But the best ones are different.  Even those who are not quite the best are different.  It is really a very rare scientist who joggles contentedly down without qualms, or without delays, to a hole in space.  There is always a capability, an apparently left-over capability in him.  What seems to happen is, that when the average human being makes up his mind to it, insists on being a scientist, the Lord keeps a remnant of happiness in him-a gnawing on the inside of him which will not let him rest.

This remnant of happiness in him, his soul, or inferring organ, or whatever it may be, makes him suspect that the scientific method as a complete method is a false, superficial, and dangerous method, threatening the very existence of all knowledge that is worth knowing on the earth.  He begins to suspect that a mere scientist, a man who cannot even make his mind work both ways, backwards or forwards, as he likes (the simplest, most rudimentary motion of a mind), inductively or deductively, is bound to have something left out of all of his knowledge.  He sees that the all-or-nothing assumption in knowledge, to say nothing of not applying to the arts, in which it is always sterile, does not even apply to the physical sciences-to the mist, dust, fire, and water out of which the earth and the scientist are made.

For men who are living their lives as we are living ours, in the shimmer of a globule in space, it is not enough that we should lift our faces to the sky and blunder and guess at a God there, because there is so much room between the stars, and murmur faintly, “Spiritual things are spiritually discerned.”  By the infinite bones of our bodies, by the seeds of the million years that flow in our veins, material things are spiritually discerned.  There is not science enough nor scientific method enough in the schools of all Christendom for a man to listen intelligently to his own breathing with, or to know his own thumb-nail.  Is not his own heart thundering the infinite through him-beating the eternal against his sides-even while he speaks?  And does he not know it while he speaks?

By the time a man’s a Junior or a Senior nowadays, if he feels the eternal beating against his sides he thinks it must be something else.  He thinks he ought to.  It is a mere inference.  At all events he has little use for it unless he knows just how eternal it is.  I am speaking too strongly?  I suppose I am.  I am thinking of my four special boys-boys I have been doing my living in, the last few years.  I cannot help speaking a little strongly.  Two of them-two as fine, flash-minded, deep-lit, wide-hearted fellows as one would like to see, are down at W -, being cured of inferring in a four years’ course at the W - Scientific School.  Another one, who always seemed to me to have real genius in him, who might have had a period in literature named after him, almost, if he’d stop studying literature, is taking a graduate course at M -, learning that it cannot be proved that Shakespeare wrote Shakespeare.  He has already become one of these spotlessly accurate persons one expects nowadays. (I hardly dare to hope he will even read this book of mine, with all his affection for me, after the first few pages or so, lest he should fall into a low or wondering state of mind.) My fourth boy, who was the most promising of all, whose mind reached out the farthest, who was always touching new possibilities, a fresh, warm-blooded, bright-eyed fellow, is down under a manhole studying God in the N - Theological Seminary.

This may not be exactly a literal statement, nor a very scientific way to criticise the scientific method, but when one has had to sit and see four of the finest minds he ever knew snuffed out by it,-whatever else may be said for science, scientific language is not satisfying.  What is going to happen to us next, in our little town, I hardly dare to know.  I only know that three relentlessly inductive, dull, brittle, blase, and springless youths from S - University have just come down and taken possession of our High School.  They seem to be throwing, as near as I can judge, a spell of the impossibility of knowledge over the boys we have left.

I admit that I am in an unreasonable state of mind. I think a great many people are.  At least I hope so.  There is no excuse for not being a little unreasonable.  Sometimes it almost seems, when one looks at the condition of most college boys’ minds, as if our colleges were becoming the moral and spiritual and intellectual dead-centres of modern life.

I will not yield to any man in admiration for Science-holy and speechless Science; holier than any religion has ever been yet; what religions are made of and are going to be made of, nor am I dating my mind three hundred years back and trying to pick a quarrel with Lord Bacon.  I am merely wondering whether, if science is to be taught at all, it had not better be taught, in each branch of it, by men who are teaching a subject they have conceived with their minds instead of a subject which has been merely unloaded on them, piled up on top of their minds, and which their minds do not know anything about.

No one seems to have stopped to notice what the spectacle of science as taught in college is getting to be-the spectacle of one set of minds which has been crunched by knowledge crunching another set.  Have you never been to One, oh Gentle Reader, and watched It, watched It when It was working, one of these great Endowed Fact-machines, wound up by the dead, going round and round, thousands and thousands of youths in it being rolled out and chilled through and educated in it, having their souls smoothed out of them?  Hundreds of human minds, small and sure and hard, working away on thousands of other human minds, making them small and sure and hard.  Matter-infinite matter everywhere-taught by More Matter,-taught the way Matter would teach if it knew how-without generalising, without putting facts together to make truths out of them.

It would seem, looking at it theoretically, that Science, of all things in this world, the stuff that dreams are made of; the one boundless subject of the earth, face to face and breath to breath with the Creator every minute of its life, would be taught with a divine touch in it, with the appeal to the imagination and the soul, to the world-building instinct in a man, the thing in him that puts universes together, the thing in him that fills the whole dome of space and all the crevices of being with the whisper of God.

But it is not so.  Science is great, and great scientists are great as a matter of course; but the sciences in the meantime are being taught in our colleges-in many of them, most of them-by men whose minds are mere registering machines.  The facts are put in at one end (one click per fact) and come out facts at the other.  The sciences are being taught more and more every year by moral and spiritual stutterers, men with non-inferring minds, men who live in a perfect deadlock of knowledge, men who cannot generalise about a fly’s wing, bashful, empty, limp, and hopeless and doddering before the commonplacest, sanest, and simplest generalisations of human life.  In The Great Free Show, in our common human peep at it, who has not seen them, staggering to know what the very children, playing with dolls and rocking-horses, can take for granted?  Minds which seem absolutely incapable of striking out, of taking a good, manly stride on anything, mincing in religion, effeminate in enthusiasm-please forgive me, Gentle Reader, I know I ought not to carry on in this fashion, but have I not spent years in my soul (sometimes it seems hundreds of years) in being humble-in being abject before this kind of mind?  It is only a day almost since I have found it out, broken away from it, got hold of the sky to hoot at it with.  I am free now.  I am not going to be humble longer, before it.  I have spent years dully wondering before this mind; wondering what was the matter with me that I could not love it, that I could not go where it loved to go, and come when it said “Come” to me.  I have spent years in dust and ashes before it, struggling with myself, trying to make myself small enough to follow this kind of a mind around, and now the scales are fallen from my eyes.  When I follow An Inductive Scientific Mind now, or try to follow it through its convolutions of matter-of-fact, its involutions of logic, its wriggling through axioms, I smile a new smile and my heart laughs within me.  If I miss the point, I am not in a panic, and if, at the end of the seventeenth platitude that did not need to be proved, I find I do not know where I am, I thank God.

I know that I am partly unreasonable, and I know that in my chosen station on the ridge-pole of the world it is useless to criticise those who do not even believe, probably, that worlds have ridge-poles.  It is a bit hard to get their attention-and I hope the reader will overlook it if one seems to speak rather loud-from ridge-poles.  Oh, ye children of The Literal! ye most serene Highnesses, ye archangels of Accuracy, the Voices of life all challenge you-the world around!  What are ye, after all, but pilers-up of matter, truth-stutterers, truth-spellers, sunk in protoplasm to the tops of your souls?  What is it that you are going to do with us?  How many generations of youths do you want?  When will souls be allowed again?  When will they be allowed in college?

Well, well, I say to my soul, what does it all come to?  Why all this ado about it one way or the other?  Is it not a great, fresh, eager, boundless world?  Does it not roll up out of Darkness with new children on it, night after night?  What does it matter, I say to my soul-a generation or so-from the ridge-pole of the world?  The great Sun comes round again.  It travels over the tops of seas and mountains.  Microbes in their dewdrops, seeds in their winds, stars in their courses, worms in their apples, answer it, and the hordes of the ants in their ant-hills run before it.  And what does it matter after all, under the great Dome, a few hordes of factmongers more or less, glimmering and wonderless, crawlers on the bottom of the sea of time, lovers of the ooze of knowledge, feeling with slow, myopic mouths at Infinite Truth?

But when I see my four faces-the faces of my four special boys, when I hear the college bells ringing to them, it matters a great deal.  My soul will not wait.  What is the ridge-pole of the world?  The distance of a ridge-pole does not count.  The extent of a universe does not seem to make very much difference.  The next ten generations do not help very much on this one.  I go forth in my soul.  I take hold of the first scientist I meet-my whole mind pummelling him.  “What is it?” I say, “what is it you are doing with us and with the lives of our children?  What is it you are doing with yourself?  Truth is not a Thing.  Did you think it?  Truth is not even a Heap of Things.  It is a Light.  How dare you mock at inferring?  How dare you to think to escape the infinite?  You cannot escape the infinite even by making yourself small enough.  It is written that thou shalt be infinitely small if thou art not infinitely large.  Not to infer is to contradict the very nature of facts.  Not to infer is not to live.  It is to cease to be a fact one’s self.  What is education if one does not infer?  Vacuums rolling around in vacuums.  Atoms cross-examining atoms.  And you say you will not guess?  Do you need to be cudgelled with a whole universe to begin to learn to guess?  What is all your science-your boasted science, after all, but more raw material to make more guesses with?  Is not the whole Future Tense an inference?  Is not History-that which has actually happened-a mystery?  You yourself are a mere probability, and God is a generalisation.  What does it profit a man to discover The Inductive Method and to lose his own soul?  What is The Inductive Method?  Do you think that all these scientists who have locked their souls up and a large part of their bodies, in The Inductive Method, if they had waited to be born by The Inductive Method, would ever have heard of it?  Being born is one inference and dying is another.  Man leaves a wake of infinity after him wherever he goes, and of course it’s where he doesn’t go.  It’s all infinity-one way or the other.”

And it came to pass in my dream as I lay on my bed in the night, I thought I saw Man my brother blinking under the dome of space, infinite monad that he is:  I saw him with a glass in one hand and a Slide of Infinity in the other, and, in my dream, out of His high heaven God leaned down to me and said to me, “What is THAT?”

And as I looked I laughed and prayed in my heart, I scarce knew which, and “Oh, Most Excellent Deity!  Who would think it!” I cried.  “I do not know, but I think-I think-it is a man, thinking he is studying a GERM-one tiny particle of inimitable Immensity ogling another!”

And a very pretty sight it is, too, oh Brother Monads-if we do not take it seriously.

And what we really need next, oh comrades, scientists-each under our separate stones-is the Laugh Out of Heaven which shall come down and save us-laugh the roofs of our stones off.  Then we shall stretch our souls with inferences.  We shall lie in the great sun and warm ourselves.