Zones of the Spirit

       Table of Contents

      THE HISTORY OF THE BLUE BOOK

      (Prefixed to the Third Swedish Edition)

      I had read how Goethe had once intended to write a Breviarium Universale, a book of edification for the adherents of all religions. In my Historical Miniatures I have attempted to trace God's ways in the history of the world; I included Christianity in my survey by commencing with Israel, but perhaps I made the mistake of ranging other religions by the side of Christianity, while they ought to have stood below it.

      A year passed. I felt myself constrained by inward impulses to write a fairly unsectarian breviary; a word of wisdom for each day in the year. For that purpose I collected the sacred books of all religions, in order to extract from them "sayings" on which to write. But the books did not open themselves to me! The Vedas and Zend-Avesta were sealed, and did not yield a single saying; only the Koran gave one, but that was a lion! (page 45). Then I determined to alter my design. I formed the plan of writing apothegms of simply worldly wisdom regarding men, and of calling the book Herbarium Humane. But I postponed the work since I trembled at the greatness of the task and the crudity of my plan. Then came June 15, 1906. As I took my morning walk, the first thing I saw was a tramcar with the number 365. I was struck by this number, and thought of the 365 pages which I intended to write.

      As I went on, I entered a narrow street. A cart went along by my side carrying a red flag; it was a powder-flag. The cart kept parallel with me and began to disturb me. In order to escape the sight of the powder-flag, I looked up in the air, and there an enormous red flag (the English one) flaunted conspicuously before my eyes. I looked down again, and a lady dressed in black, with a fiery-red hat, was crossing the street in a slanting direction.

      I hastened my steps. Immediately my eyes fell on the window of a stationer's shop; in it a piece of cardboard was displayed, bearing the word "Herbarium."

      It was natural that all this should make an impression on me. My resolution was now taken; I laid down the plan of my powder-chamber, which was to become the Blue Book. A year passed, slowly, painfully. The most remarkable thing that happened was this. They began to rehearse my drama, the Dream Play, in the theatre; simultaneously, a change took place in my daily life. My servant left me; my domestic arrangements were upset; within forty days I had six changes of servants—one worse than the other. At last I had to serve myself, lay the table and light the stove. I ate black broken victuals out of a basket. In short, I had to taste the whole bitterness of life without knowing why.

      One morning during this fasting period I passed by a shop window in which I saw a piece of tapestry which attracted and delighted me. I thought I saw my dream-play in the design woven on the tapestry. Above was the "growing castle," and underneath the green island over-arched by a rainbow, and with Alpine summits illumined by the sun. Round it was the sea reflecting the stars and a great green sea-snake partly visible; low down in the border was a row of fylfots—the symbol Swastika, signifying good-luck. That was, at any rate, my meaning; the artist had intended something else which does not belong here.

      Then came the dress-rehearsal of the Dream Play. This drama I wrote seven years ago, after a period of forty days' suffering which were among the worst which I had ever undergone. And now again exactly forty days of fasting and pain had passed. There seems, therefore, to be a secret legislature which promulgates clearly defined sentences. I thought of the forty days of the flood, the forty years of wandering in the desert, the forty days' fast kept by Moses, Elijah, and Christ.

      My journal thus records my impressions:

      "The sun shines. A certain quiet resigned uncertainty reigns within me. I ask myself whether a catastrophe will not prevent the performance of the piece, which perhaps ought not to be played. In it I have, at any rate, spoken men fair, but to advise the Ruler of the Universe is presumption, perhaps blasphemy. The fact that I have laid bare the comparative nothingness of life (with Buddhism), its irrational contradictions, its wickedness and lawlessness, may be praiseworthy if it teaches men resignation. That I have shown the comparative innocence of men in this life, which of itself involves guilt, is not indeed wrong, but. … "

      Just now comes a telephone message from the theatre: "The result of this is in God's hand." "Exactly what I think," I answer, and ask myself again whether the piece ought to be played. (I believe it is already determined by the higher powers what the issue of the first performance will prove.)

      I feel as though it were Sunday. The "White Shape" appears outside on the balcony of the "growing castle."

      My thoughts have lately been occupied with death and with the life after this. Yesterday I read Plato's Timæus and Phædo. At present I write a work called The Island of the Dead. In it I describe the awakening after death, and what follows. But I hesitate, for I am frightened at the boundless misery of mere life. Lately I burned a drama; it was so sincere, that I shuddered at it. What I do not understand is this: ought one to hide the misery, and flatter men? I wish to write cheerfully and beautifully, but ought not, and cannot. I conceive it as a terrible duty to be truthful, and life is indescribably hideous.

      Now the clock strikes eleven, and at twelve o'clock is the rehearsal.

      The same day at 8 P.M. I have seen the rehearsal of the Dream Play, and suffered greatly. I received the impression that this piece ought not to be played. It is presumptuous, and certainly blasphemous (?). I am disturbed and alarmed.

      I have had no midday meal; at seven o'clock I ate some cold food out of the basket in the kitchen.

      During the religious broodings of my last forty days I read the Book of Job, saying to myself certainly at the same time that I was no righteous man like him. Then I came to the 22nd chapter, in which Eliphaz the Temanite unmasks Job: "Thou hast taken pledges of thy brother for nought, and stripped the naked of their clothing; thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. … Is not thy wickedness great and thine iniquities infinite?"

      Then the whole comfort of the Book of Job vanished, and I stood again forlorn and irresolute. What shall a poor man hold on to? What shall I believe? How can he help thinking perversely?

      Yesterday I read Plato's Timæus and Phædo. There I found so much self-contradictory wisdom, that in the evening I threw my devotional books away and prayed to God out of a full heart. "What will happen now? God help me! Amen."

      The stage-manager visited me yesterday evening. We both felt, in despair. … The night was quiet.

April 16, 1907.—Read