Miracles - C. S. Lewis [14]
In a pond whose surface was completely covered with scum and floating vegetation, there might be a few water-lilies. And you might of course be interested in them for their beauty. But you might also be interested in them because from their structure you could deduce that they had stalks underneath which went down to roots in the bottom. The Naturalist thinks that the pond (Nature—the great event in space and time) is of an indefinite depth—that there is nothing but water however far you go down. My claim is that some of the things on the surface (i.e. in our experience) show the contrary. These things (rational minds) reveal, on inspection, that they at least are not floating but attached by stalks to the bottom. Therefore the pond has a bottom. It is not pond, pond for ever. Go deep enough and you will come to something that is not pond—to mud and earth and then to rock and finally the whole bulk of Earth and the subterranean fire.
At this point it is tempting to try whether Naturalism cannot still be saved. I pointed out in Chapter II that one could remain a Naturalist and yet believe in a certain kind of God—a cosmic consciousness to which ‘the whole show’ somehow gave rise: what we might call an Emergent God. Would not an Emergent God give us all we need? Is it really necessary to bring in a super-natural God, distinct from and outside the whole interlocked system? (Notice, Modern Reader, how your spirits rise—how much more at home you would feel with an emergent, than with a transcendent, God—how much less primitive, repugnant, and naïf the emergent conception seems to you. For by that, as you will see later, there hangs a tale).
But I am afraid it will not do. It is, of course, possible to suppose that when all the atoms of the universe got into a certain relation (which they were bound to get into sooner or later) they would give rise to a universal consciousness. And it might have thoughts. And it might cause those thoughts to pass through our minds. But unfortunately its own thoughts, on this supposition, would be the product of non-rational causes and therefore, by the rule which we use daily, they would have no validity. This cosmic mind would be, just as much as our own minds, the product of mindless Nature. We have not escaped from the difficulty, we have only put it a stage further back. The cosmic mind will help us only if we put it at the beginning, if we suppose it to be, not the product of the total system, but the basic, original, self-existent Fact which exists in its own right. But to admit that sort of cosmic mind is to admit a God outside Nature, a transcendent and supernatural God. This route, which looked like offering an escape, really leads us round again to the place we started from.
There is, then, a God who is not a part of Nature. But nothing has yet been said to show that He must have created her. Might God and Nature be both self-existent and totally independent of each other? If you thought they were you would be a Dualist and would hold a view which I consider manlier and more reasonable than any form of Naturalism. You might be many worse things than a Dualist, but I do not think Dualism is true. There is an enormous difficulty in conceiving two things which simply co-exist and have no other relation. If this difficulty sometimes escapes our notice, that is because we are the victims of picture-thinking. We really imagine them side by side in some kind of space. But of course if they were both in a common space, or a common time, or in any kind of common medium whatever, they would both be parts of a system, in fact of a ‘Nature’. Even if we succeed in eliminating such pictures, the mere fact of our trying to think of them together slurs over the real difficulty because, for that moment anyway, our own mind is the common medium. If there can be such a thing as sheer ‘otherness’, if things can co-exist and no more, it is at any rate a conception which my mind cannot form.