''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses
''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses ''Vladimir Nabokov's Comic Quest for Reality' - Nottingham eTheses
- 194 -. Sebastian writes: All things belong to the same order of things, for such is the oneness of human perception, the oneness of individuality, the oneness of matter, ... The only real number is one, the rest are mere repetition (99), and seems to echo with this what has been said about mystical experiences. One of their common charac- teristic is the presence of a consciousness of the Oneness of everything. All creaturely existence is experienced as a unity, as All in One and One in All. 57 Things are not inherently good or bad, gentle or cruel. The contradiction arises only when moral terms are applied that classify them as either one or the other: When God created the world and all was done, He said, It is good. " This "good", to be sure, has no moral meaning. V's experience in the hospital can be seen in the context of all this. What he says in his commen- tary on The Doubtful Asphodel (a commentary which reads rather like a good summary) offers a valuable help towards placing his experience. In our search for the answer to all questions concerning the meaning of things, and to our questions concerning life and death, he says, paraphrasing Sebastian's words, ... the greatest surprise [is] perhaps that in the course of one's earthly existence, with one's brain encompassed by an iron ring, by the close-fitting dream of one's own personality - one had not made by chance that simple mental jerk, which would have set free imprisoned thought and granted it the great understanding (167-168).
- 195 - This "mental jerk" grants knowledge and understand- ing quite different from the kind of knowledge the senses can give and from intellectual knowledge. The senses and the intellect are insufficient. They cannot fulfil our desire to find out about the true meaning of things. What the average mind perceives through them is what Nabokov calls "average reality", but, he says, "that is not true reality. "59 Even science has not taken us through to that: I don't believe ... that any science today has pierced any mystery... We shall never know the origin of life, or the meaning of life, or the nature of space and time, or the nature of nature, or the nature of thought. o As Christmas Humphreys says: The intellect may argue and debate; it may learn and teach a vast amount aý1ut almost anything; it can never KNOW. Nor can our senses and the intellect help us to know an individual thing or person completely. They can take us far in our discovery, _but something that thing or person will remain unattainable. The essence, the soul, whatever one chooses to call it, escapes: There is ... what may be called the 'Ultimately Real', the 'Thing-as-it-isin-itself'. This may prove to be unknowable in its completeness. We may have to confess that we cannot hope to reach more than an approximation. 62 To quote Humphreys once more: A rose may be torn in pieces, and each particle analysed in the laboratory; no scientist find therein the beauty 6ill of the rose. Nabokov says quite the same thing: a botanist may in know a lily better than an ordinary person, and a
- Page 149 and 150: - 143 - No hereafter is acceptable
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-<br />
195 -<br />
This "mental jerk" grants knowledge and understand-<br />
ing quite different from the kind of knowledge the<br />
senses can give and from intellectual knowledge.<br />
The senses and the intellect are insufficient. They<br />
cannot fulfil our desire to find out about the true<br />
meaning of things. What the average mind perceives<br />
through them is what Nabokov calls "average reality",<br />
but, he says, "that is not true reality. "59 Even<br />
science has not taken us through to that:<br />
I don't believe<br />
...<br />
that any science today<br />
has pierced any mystery... We shall never<br />
know the origin of life, or the meaning<br />
of life, or the nature of space and time,<br />
or the nature of nature, or the nature of<br />
thought.<br />
o<br />
As Christmas Humphreys says:<br />
The intellect may argue and debate; it<br />
may learn and teach a vast amount aý1ut<br />
almost anything; it can never KNOW.<br />
Nor can our senses and the intellect help us to<br />
know an individual thing or person completely. They<br />
can take us far in our discovery,<br />
_but<br />
something<br />
that thing or person will remain unattainable. The<br />
essence, the soul, whatever one chooses to call it,<br />
escapes:<br />
There is<br />
... what may be called the<br />
'Ultimately Real', the 'Thing-as-it-isin-itself'.<br />
This may prove to be unknowable<br />
in its completeness. We may have to<br />
confess that we cannot hope to reach<br />
more than an approximation.<br />
62<br />
To quote Humphreys once more:<br />
A rose may be torn in pieces, and each<br />
particle analysed in the laboratory;<br />
no scientist<br />
find therein the beauty<br />
6ill<br />
of the rose.<br />
Nabokov says quite the same thing: a botanist may<br />
in<br />
know a lily better than an ordinary person, and a