The denial of time involves two negations: the negation of the succession of the terms of a series, negation of the synchronism of the terms in two different series. In fact, if each term is absolute, its relations are reduced to the consciousness that those relations exist. A state precedes another if it is known to be prior; a state of G is contemporary to a state of H if it is known to be contemporary. Contrary to what was declared by Schopenhauer
41
in his table of fundamental truths
(Welt als Wille und Vorstellung,
II, 4), each fraction of time does not simultaneously fill the whole of space; time is not ubiquitous. (Of course, at this stage in the argument, space no longer exists.)
Meinong, in his theory of apprehension, admits the apprehension of imaginary objects: the fourth dimension, let us say, or the sensitive statue of Condillac or the hypothetical animal of Lotze or the square root of minus one. If the reasons I have indicated are valid, then matter, self, the external world, world history and our lives also belong to this same nebulous orb.
Besides, the phrase "negation of time" is ambiguous. It can mean the eternity of Plato or Boethius and also the dilemmas of Sextus Empiricus. The latter
(Adversus mathematicos,
XI, 197) denies the existence of the past, that which already was, and the future, that which is not yet, and argues that the present is divisible or indivisible. It is not indivisible, for in such a case it would have no beginning to link it to the past nor end to link it to the future, nor even a middle, since what has no beginning or end can have no middle; neither is it divisible, for in such a case it would consist of a part that was and another that is not.
Ergo,
it does not exist, but since the past and the future do not exist either, time does not exist. F. H. Bradley rediscovers and improves this perplexity. He observes
(Appearance and Reality,
IV) that if the present is divisible in other presents, it is no less complicated than time itself, and if it is indivisible, time is a mere relation between intemporal things. Such reasoning, as can be seen, negates the parts in order then to negate the whole; I reject the whole in order to exalt each of the parts. Via the dialectics of Berkeley and Hume I have arrived at Schopenhauer's dictum: "The form of the phenomenon of will . . . is really only the
present,
not the future nor the past. The latter are only in the conception, exist only in the connection of knowledge, so far as it follows the principle of sufficient reason. No man has ever lived in the past, and none will live in the future; the
present
alone is the form of all life, and is its sure possession which can never be taken from it. . . We might compare time to a constantly revolving sphere; the half that was always sinking would be the past, that which was always rising would be the future; but the indivisible point at the top, where the tangent touches, would be the extensionless present. As the tangent does not revolve with the sphere, neither does the present, the point of contact of the object, the form of which is time, with the subject, which has no form, because it does not belong to the knowable, but is the condition of all that is knowable" (
Welt als Wille und Vorstellung,
I, 54). A Buddhist treatise of the fifth century, the
Visuddhimagga
(Road to Purity), illustrates the same doctrine with the same figure: "Strictly speaking, the duration of the life of a living being is exceedingly brief, lasting only while a thought lasts. Just as a chariot wheel in rolling rolls only at one point of the tire, and in resting rests only at one point; in exactly the same way the life of a living being lasts only for the period of one thought" (Radhakrishnan:
Indian Philosophy,
I, 373). Other Buddhist texts say that the world annihilates itself and reappears six thousand five hundred million times a day and that all men are an illusion, vertiginously produced by a series of momentaneous and solitary men. "The being of a past moment of thought ― the
Road to Purity
tells us ― has lived, but does not live nor will it live. The being of a future moment will live, but has not lived nor does it live. The being of the present moment of thought does live, but has not lived nor will it live"
(op. cit.,
I, 407), a dictum which we may compare with the following of Plutarch
(De E apud Delphos,
18): "The man of yesterday has died in that of today, that of today dies in that of tomorrow."
And yet, and yet. . .
Denying temporal succession, denying the self, denying the astronomical universe, are apparent desperations and secret consolations. Our destiny (as contrasted with the hell of Swedenborg and the hell of Tibetan mythology) is not frightful by being unreal; it is frightful because it is irreversible and iron-clad. Time is the substance I am made of. Time is a river which sweeps me along, but I am the river; it is a tiger which destroys me, but I am the tiger; it is a fire which consumes me, but I am the fire. The world, unfortunately, is real; I, unfortunately, am Borges.
FOOTNOTE TO THE PROLOGUE
There is no exposition of Buddhism that does not mention the
Milinda Panha,
an apologetic work of the second century, which relates a debate whose interlocutors are the king of Bactriana, Menander, and the monk Nagasena. The latter reasons that just as the king's carriage is neither its wheels nor its body nor its axle nor its pole nor its yoke, neither is man his matter, form, impressions, ideas, instincts or consciousness. He is not the combination of these parts nor does he exist outside of them. . . After a controversy of many days, Menander (Milinda) is converted to the Buddhist faith.
The
Milinda Panha
has been translated into English by Rhys Davids (Oxford, 1890-1894).
Translated by J. E. I.
Inferno, 1, 32
From the twilight of day till the twilight of evening, a leopard, in the last years of the thirteenth century, would see some wooden planks, some vertical iron bars, men and women who changed, a wall and perhaps a stone gutter filled with dry leaves. He did not know, could not know, that he longed for love and cruelty and the hot pleasure of tearing things to pieces and the wind carrying the scent of a deer, but something suffocated and rebelled within him and God spoke to him in a dream: "You live and will die in this prison so that a man I know of may see you a certain number of times and not forget you and place your figure and symbol in a poem which has its precise place in the scheme of the universe. You suffer captivity, but you will have given a word to the poem." God, in the dream, illumined the animal's brutishness and the animal understood these reasons and accepted his destiny, but, when he awoke, there was in him only an obscure resignation, a valorous ignorance, for the machinery of the world is much too complex for the simplicity of a beast. Years later, Dante was dying in Ravenna, as unjustified and as lonely as any other man. In a dream, God declared to him the secret purpose of his life and work; Dante, in wonderment, knew at last who and what he was and blessed the bitterness of his life. Tradition relates that, upon waking, he felt that he had received and lost an infinite thing, something he would not be able to recuperate or even glimpse, for the machinery of the world is much too complex for the simplicity of men.
Translated by J. E. I.
Paradiso, XXXI, 108
Diodorus Siculus relates the story of a broken and scattered god; who of us has never felt, while walking through the twilight or writing a date from his past, that something infinite had been lost?
Men have lost a face, an irrecoverable face, and all long to be that pilgrim (envisioned in the Empyrean, beneath the Rose) who in Rome sees the Veronica and faithfully murmurs: "My Lord, Jesus Christ, true God, and was this, then, the fashion of thy semblance?"
There is a stone face beside a road with an inscription saying "The True Portrait of the Holy Face of the God of Jaén"; if we really knew what it was like, the key to all parables would be ours and we would know if the carpenter's son was also the Son of God.
Paul saw it as a light which hurled him to the ground; John saw it as the sun when it blazes in all its force: Teresa of León saw it many times, bathed in a tranquil light, and could never determine the color of its eyes.
We have lost these features, just as one may lose a magic number made up of customary digits, just as one loses forever an image in a kaleidoscope. We may see them and be unaware of it. A Jew's profile in the subway is perhaps that of Christ; the hands giving us our change at a ticket window perhaps repeat those that one day were nailed to the cross by some soldiers.
Perhaps some feature of that crucified countenance lurks in every mirror; perhaps the face died, was obliterated, so that God could be all of us.
Who knows whether tonight we shall not see it in the labyrinths of our dreams and not even know it tomorrow.
Translated by J. E. I.
Ragnarök
In our dreams (writes Coleridge) images represent the sensations we think they cause; we do not feel horror because we are threatened by a sphinx; we dream of a sphinx in order to explain the horror we feel. If this is so, how could a mere chronicle of its forms transmit the stupor, the exaltation, the alarm, the menace and the jubilance which made up the fabric of that dream that night? I shall attempt such a chronicle, however; perhaps the fact that the dream was composed of one single scene may remove or mitigate this essential difficulty.
The place was the School of Philosophy and Letters; the time, toward sundown. Everything (as usually happens in dreams) was somewhat different; a slight magnification altered things. We were electing officials: I was talking with Pedro Henríquez Ureña, who in the world of waking reality died many years ago. Suddenly we were stunned by the clamor of a demonstration or disturbance. Human and animal cries came from the Bajo. A voice shouted "Here they come!" and then "The Gods! The Gods!" Four or five individuals emerged from the mob and occupied the platform of the main lecture hall. We all applauded, tearfully; these were the Gods returning after a centuries-long exile. Made larger by the platform, their heads thrown back and their chests thrust forward, they arrogantly received our homage. One held a branch which no doubt conformed to the simple botany of dreams; another, in a broad gesture, extended his hand which was a claw; one of the faces of Janus looked with distrust at the curved beak of Thoth. Perhaps aroused by our applause, one of them ― I no longer know which ― erupted in a victorious clatter, unbelievably harsh, with something of a gargle and of a whistle. From that moment, things changed.
It all began with the suspicion (perhaps exaggerated) that the Gods did not know how to talk. Centuries of fell and fugitive life had atrophied the human element in them; the moon of Islam and the cross of Rome had been implacable with these outlaws. Very low foreheads, yellow teeth, stringy mulatto or Chinese mustaches and thick bestial lips showed the degeneracy of the Olympian lineage. Their clothing corresponded not to a decorous poverty but rather to the sinister luxury of the gambling houses and brothels of the Bajo. A carnation bled crimson in a lapel and the bulge of a knife was outlined beneath a close-fitting jacket. Suddenly we sensed that they were playing their last card, that they were cunning, ignorant and cruel like old beasts of prey and that, if we let ourselves be overcome by fear or pity, they would finally destroy us.
We took out our heavy revolvers (all of a sudden there were revolvers in the dream) and joyfully killed the Gods.
Translated by J. E. I.
Parable of Cervantes and the
Quixote
Tired of his Spanish land, an old soldier of the king sought solace in the vast geographies of Ariosto, in that valley of the moon where the time wasted by dreams is contained and in the golden idol of Mohammed stolen by Montalbán.
In gentle mockery of himself, he imagined a credulous man who, perturbed by his reading of marvels, decided to seek prowess and enchantment in prosaic places called El Toboso or Montiel.
Vanquished by reality, by Spain, Don Quixote died in his native village in the year 1614. He was survived but a short time by Miguel de Cervantes.
For both of them, for the dreamer and the dreamed one, the whole scheme of the work consisted in the opposition of two worlds: the unreal world of the books of chivalry, the ordinary everyday world of the seventeenth century.
They did not suspect that the years would finally smooth away that discord, they did not suspect that La Mancha and Montiel and the knight's lean figure would be, for posterity, no less poetic than the episodes of Sinbad or the vast geographies of Ariosto.
For in the beginning of literature is the myth, and in the end as well.
Translated by J. E. I.
The Witness
In a stable which is almost in the shadow of the new stone church, a man with gray eyes and gray beard, lying amidst the odor of the animals, humbly seeks death as one would seek sleep. The day, faithful to vast and secret laws, is shifting and confusing the shadows inside the poor shelter; outside are the plowed fields and a ditch clogged with dead leaves and the tracks of a wolf in the black mud where the forests begin. The man sleeps and dreams, forgotten. He is awakened by the bells tolling the Angelus. In the kingdoms of England the ringing of bells is now one of the customs of the evening, but this man, as a child, has seen the face of Woden, the divine horror and exultation, the crude wooden idol hung with Roman coins and heavy clothing, the sacrificing of horses, dogs and prisoners. Before dawn he will die and with him will die, and never return, the last immediate images of these pagan rites; the world will be a little poorer when this Saxon has died.
Deeds which populate the dimensions of space and which reach their end when someone dies may cause us wonderment, but one thing, or an infinite number of things, dies in every final agony, unless there is a universal memory as the theosophists have conjectured. In time there was a day that extinguished the last eyes to see Christ; the battle of Junín and the love of Helen died with the death of a man. What will die with me when I die, what pathetic or fragile form will the world lose? The voice of Macedonio Fernández, the image of a red horse in the vacant lot at Serrano and Charcas, a bar of sulphur in the drawer of a mahogany desk?
Translated by J. E. I.