Then a rise of tension. I was expecting something. The waiting was a waiting for. I did not know if it would be audible or visible, which sense. But it was trying to come, and I was trying to discover its coming. There seemed to be no more star. Perhaps he had made me close my eyes. The void was all. I remember two words, Conchis must have spoken them: glisten, and listen. There was the glistening, listening void; darkness and expectation. Then there came a wind on my face, a perfectly physical sensation. I tried to face it, it was fresh and warm, but I suddenly realized, with an excited shock, not at anything but the physical strangeness of it, that it was blowing on me from all directions at the same time. I raised my hand, I could feel it. The dark wind, like draft from thousands of invisible fans, blowing in on me. And again this seemed to last for a long time.
At some point it began imperceptibly to change. The wind became light. I don’t think there was any visual awareness of this, it was simply that I knew the wind had become light (perhaps Conchis had told me the wind was light) and this light was intensely pleasing, a kind of mental sunbathing after a long dark winter, an exquisitely agreeable sensation both of being aware of light and attracting it. Of having power to attract and power to receive this light.
From this stage I moved to one where it dawned on me that this was something intensely true and revealing; this being something that drew all this light upon it. I mean it seemed to reveal something deeply significant about being; I was aware of existing, and this being aware of existing became more significant than the light, just as the light had become more significant than the wind. I began to get a sense of progress, that I was transforming, as a fountain in a wind is transformed in shape; an eddy in the water. The wind and the light became mere secondaries, roads to the present state, this state without dimensions or sensations; awareness of pure being. Or perhaps that is a solipsism; it was simply a pure awareness.
That lasted; and then changed, like the other states. This state was being imposed on me from outside, I knew this, I knew that although it did not flow in on me like the wind and the light, it nevertheless flowed, though flowed was not the word. There was no word, it arrived, descended, penetrated from outside. It was not an immanent state, it was a conferred state, a presented state. I was a recipient. But once again there came this strange surprise that the emitters stood all around me. I was not receiving from any one direction, but from all directions. Though once again, direction is too physical a word. I was having feelings that no language based on concrete physical objects, on actual feeling, can describe. I think I was aware of the metaphoricality of what I felt. I knew words were like chains, they held me back; and like walls with holes in them. Reality kept rushing through; and yet I could not get out to fully exist in it. This is interpreting what I struggled to remember feeling; the act of description taints the description.
I had the sense that this was the fundamental reality and that reality had a universal mouth to tell me so; no sense of divinity, of communion, of the brotherhood of man, of anything I had expected before I became suggestible. No pantheism, no humanism. But something much wider, cooler and more abstruse. That reality was endless interaction. No good, no evil; no beauty, no ugliness. No sympathy, no antipathy. But simply interaction. The endless solitude of the one, its total enislement from all else, seemed the same thing as the total interrelationship of the all. All opposites seemed one, because each was indispensable to each. The indifference and the indispensability of all seemed one. I suddenly knew, but in a new hitherto unexperienced sense of knowing, that all else exists.
Knowing, willing, being wise, being good, education, information, classification, knowledge of all kinds, sensibility, sexuality, these things seemed superficial. I had no desire to state or define or analyze this interaction, I simply wished to constitute it—not even “wished to”—I constituted it. I was volitionless. There was no meaning. Only being.
But the fountain changed, the eddy whirled. It seemed at first to be a kind of reversion to the stage of the dark wind breathing in on me from every side, except that there was no wind, the wind had been only a metaphor, and now it was millions, trillions of such consciousnesses of being, countless nuclei of hope suspended in a vast solution of hazard, a pouring out not of photons, but noons, consciousness-of-being particles. An enormous and vertiginous sense of the innumerability of the universe; an innumerability in which transience and unchangingness seemed integral, essential and uncontradictory. I felt like a germ that had landed, like the first penicillin microbe, not only in a culture where it was totally at home, totally nourished; but in a situation in which it was infinitely significant. A condition of acute physical and intellectual pleasure, a floating suspension, a being perfectly adjusted and related; a quintessential arrival. An intercognition.
At the same time a parabola, a fall, an ejaculation; but the transience, the passage, had become an integral part of the knowledge of the experience. The becoming and the being were one.
I think I saw the star again for a while, the star as it simply was, hanging in the sky above, but now in all its being-and-becoming. It was like walking through a door, going all round the world, and then walking through the same door but a different door.
Then darkness. I remember nothing.
Then light.
37
Someone had knocked on the door. I was staring at a wall. I was in bed, I was wearing pajamas, my clothes were folded on the chair. It was daylight, very early, the first thin sunlight on the tops of the pines outside. I looked at my watch. Just before six o’clock.
I sat on the edge of the bed. I had a black plunge of shame, of humiliation; of having been naked in front of Conchis, of having been in his power; even worse, others could have seen. Lily. I saw myself lying there and all of them sitting and grinning while Conchis asked me questions and I gave naked answers. But Lily—he must also hypnotize her; this was why she could not lie.
Svengali and Trilby.
Then the mystical experience itself, still so vivid, as clear as a learnt lesson, as the details of a drive in new country, hit me. I saw how it had been done. There would have been some drug, some hallucinogen in the raki. He had suggested these things, these stages of knowledge, he had induced them as I lay there.
The richness of what I remembered; the potential embarrassment of what I could not; the good of it and the evil of it; these two things made me sit for minutes with my head in my hands, torn between resentment and gratitude.
I went and washed, stared at myself in the mirror, went down to the coffee the silent Maria had waiting for me. I knew Conchis would not appear, Maria would say nothing. Nothing was to be explained, everything was planned to keep me in suspense until I came again.
As I walked back through the trees, I tried to assess the experience; why, though it was so beautiful, so intensely real, it seemed also so sinister. It was difficult in that early-morning light and landscape to believe that anything on earth was sinister, yet the feeling persisted with me and it was not only one of humiliation. It was one of new danger, of meddling in darker, stranger things than needed to be meddled with. It also made Lily’s emotional fear of Conchis much more convincing than his pseudo-medical pity for her; she might just be schizophrenic, but he was proven a hypnotist. But this was to assume that they were not working together to trick me; and then I began clawing, in a panic of memory, through all my meetings with Conchis, trying to see if he could ever have hypnotized me before, without my being aware of it.