CONSCIOUSNESS is not the 'hard
problem' which it is called to-day if it is extended universally. If it is not
extended universally it is not merely a hard problem, it is an insoluble
problem, for there can be no reconciling mentality with pure materiality if it
be conceived as devoid of the former. However if, as in the pantheistic
conception of existence and the universe, everything which is called
materiality is realised as something with a mental aspect, then consciousness
ceases to be a problem altogether, and becomes only the most exquisite or intricate manifestation in our experience of a general principle.
Everything then becomes a scale of mentality. Thus there will be no talk of something
being less conscious than something else, for these are all constituent of the
overall consciousness. As we could not process nor think without the elements
of thought, nor could we communicate without the elements of language, so the
universal consciousness of God could not be sustained without all the parts to
it we see about us. Yet these are not the truest state of things, contrary to
the narratives of particle physics, as an indefinite article is not the thing which most defines a human being but is only a tool of his, so a particle of
dust, a clod of earth, is but a mental tool in the Mind of God. It is the sum
of the total, that is greater than the sum of its parts, which is definitive
as to the true reality of existence. The universe itself becomes but a meagre
term of reflection before this. When a beam holds a roof for three hundred
years, there is a mentality in the beam: 'Stay. Hold.', until it so happens that
it is time for it to fall when the mentality is changed to 'Yield.'
By this token
arguments like design cease to signify, design is a philosophy confined to a
workshop, it implies a schematic for something material, but the universe as
material is only a secondary aspect of the more fundamental part which is
mental. Even beyond this we come to divinity, to God, which we cannot fathom, as we cannot fathom
an infinitely deep sea, but we know it to exist for we float and breathe upon it. Were this not so there could be no being in this
world. The moment thought exists to say, 'this universe is dumb matter' we know
that it is not, the moment consciousness arises to proclaim 'there is no God' we know
that there is. As Chesterton observed in The Everlasting Man, 'it is
demonstrated in the very speculations that have led to its being denied'. The
rain and the stars, the sun and the moon, the snow and the wind, all have a
language to themselves which they speak of themselves. Does not the wind
blow? Does not the rain patter and pelt? Does not the sun warm and release
scents in everything as spice is beaten, so a prophet draws out a generation's
thoughts? Does not the moon sing a solitary tune in the rays which it throws
on the night? These are languages we do not translate, they are evidence
of thoughts undeciphered. It is no surprise therefore that so rarefied a thing as man should come to know and worship his God, nor is it any
surprise that others should rather doubt of Him. His Being lives forever and
requireth not our devotion. Only we who have come to know, and to have
insight into this universal frame around us, to abstract and break loose of
quantity and cause, require that we should know and love God. For once having
seen the sun the cave dweller no more can live by his candle, but must
go out and dwell in the land of light.