Part 41 (2/2)
The mere possibility of producing milk from gra.s.s, cheese from milk, and wool from skins; who formed and planned it? Ought we not, whether we dig or plough or eat, to sing this hymn to G.o.d? Great is G.o.d, who has supplied us with these instruments to till the ground; great is G.o.d, who has given us hands and instruments of digestion, who has given us to grow insensibly and to breathe in sleep. These things we ought forever to celebrate.... But because the most of you are blind and insensible, there must be some one to fill this station, and lead, in behalf of all men, the hymn to G.o.d; for what else can I do, a lame old man, but sing hymns to G.o.d? Were I a nightingale, I would act the part of a nightingale; were I a swan, the part of a swan. But since I am a reasonable creature, it is my duty to praise G.o.d ... and I call on you to join the same song.” Works, book i. ch. xvi., Carter-Higginson (translation) abridged.
”The universe, open to the eye to-day, looks as it did a thousand years ago: and the morning hymn of Milton does but tell the beauty with which our own familiar sun dressed the earliest fields and gardens of the world. We see what all our fathers saw. And if we cannot find G.o.d in your house or in mine, upon the roadside or the margin of the sea; in the bursting seed or opening flower; in the day duty or the night musing; in the general laugh and the secret grief; in the procession of life, ever entering afresh, and solemnly pa.s.sing by and dropping off; I do not think we should discern him any more on the gra.s.s of Eden, or beneath the moonlight of Gethsemane. Depend upon it, it is not the want of greater miracles, but of the soul to perceive such as are allowed us still, that makes us push all the sanct.i.ties into the far s.p.a.ces we cannot reach. The devout feel that wherever G.o.d's hand is, THERE is miracle: and it is simply an indevoutness which imagines that only where miracle is, can there be the real hand of G.o.d. The customs of Heaven ought surely to be more sacred in our eyes than its anomalies; the dear old ways, of which the Most High is never tired, than the strange things which he does not love well enough ever to repeat. And he who will but discern beneath the sun, as he rises any morning, the supporting finger of the Almighty, may recover the sweet and reverent surprise with which Adam gazed on the first dawn in Paradise. It is no outward change, no s.h.i.+fting in time or place; but only the loving meditation of the pure in heart, that can reawaken the Eternal from the sleep within our souls: that can render him a reality again, and rea.s.sert for him once more his ancient name of 'the Living G.o.d.'”[319]
[319] James Martineau: end of the sermon ”Help Thou Mine Unbelief,” in Endeavours after a Christian Life, 2d series. Compare with this page the extract from Voysey on p. 270, above, and those from Pascal and Madame Guyon on p. 281.
When we see all things in G.o.d, and refer all things to him, we read in common matters superior expressions of meaning. The deadness with which custom invests the familiar vanishes, and existence as a whole appears transfigured. The state of a mind thus awakened from torpor is well expressed in these words, which I take from a friend's letter:--
”If we occupy ourselves in summing up all the mercies and bounties we are privileged to have, we are overwhelmed by their number (so great that we can imagine ourselves unable to give ourselves time even to begin to review the things we may imagine WE HAVE NOT). We sum them and realize that WE ARE ACTUALLY KILLED WITH G.o.d'S KINDNESS; that we are surrounded by bounties upon bounties, without which all would fall.
Should we not love it; should we not feel buoyed up by the Eternal Arms?”
Sometimes this realization that facts are of divine sending, instead of being habitual, is casual, like a mystical experience. Father Gratry gives this instance from his youthful melancholy period:--
”One day I had a moment of consolation, because I met with something which seemed to me ideally perfect. It was a poor drummer beating the tattoo in the streets of Paris. I walked behind him in returning to the school on the evening of a holiday. His drum gave out the tattoo in such a way that, at that moment at least, however peevish I were, I could find no pretext for fault-finding. It was impossible to conceive more nerve or spirit, better time or measure, more clearness or richness, than were in this drumming. Ideal desire could go no farther in that direction. I was enchanted and consoled; the perfection of this wretched act did me good. Good is at least possible, I said.
since the ideal can thus sometimes get embodied.”[320]
[320] Souvenirs de ma Jeunesse, 1897, p. 122.
In Senancour's novel of Obermann a similar transient lifting of the veil is recorded. In Paris streets, on a March day, he comes across a flower in bloom, a jonquil:
”It was the strongest expression of desire: it was the first perfume of the year. I felt all the happiness destined for man. This unutterable harmony of souls, the phantom of the ideal world, arose in me complete. I never felt anything so great or so instantaneous. I know not what shape, what a.n.a.logy, what secret of relation it was that made me see in this flower a limitless beauty.... I shall never inclose in a conception this power, this immensity that nothing will express; this form that nothing will contain; this ideal of a better world which one feels, but which, it seems, nature has not made actual.”[321]
[321] Op. cit., Letter x.x.x.
We heard in previous lectures of the vivified face of the world as it may appear to converts after their awakening.[322] As a rule, religious persons generally a.s.sume that whatever natural facts connect themselves in any way with their destiny are significant of the divine purposes with them. Through prayer the purpose, often far from obvious, comes home to them, and if it be ”trial,” strength to endure the trial is given. Thus at all stages of the prayerful life we find the persuasion that in the process of communion energy from on high flows in to meet demand, and becomes operative within the phenomenal world. So long as this operativeness is admitted to be real, it makes no essential difference whether its immediate effects be subjective or objective.
The fundamental religious point is that in prayer, spiritual energy, which otherwise would slumber, does become active, and spiritual work of some kind is effected really.
[322] Above, p. 243 ff. Compare the withdrawal of expression from the world, in Melancholiacs, p. 148.
So much for Prayer, taken in the wide sense of any kind of communion.
As the core of religion, we must return to it in the next lecture.
The last aspect of the religious life which remains for me to touch upon is the fact that its manifestations so frequently connect themselves with the subconscious part of our existence. You may remember what I said in my opening lecture[323] about the prevalence of the psychopathic temperament in religious biography. You will in point of fact hardly find a religious leader of any kind in whose life there is no record of automatisms. I speak not merely of savage priests and prophets, whose followers regard automatic utterance and action as by itself tantamount to inspiration, I speak of leaders of thought and subjects of intellectualized experience. Saint Paul had his visions, his ecstasies, his gift of tongues, small as was the importance he attached to the latter. The whole array of Christian saints and heresiarchs, including the greatest, the Barnards, the Loyolas, the Luthers, the Foxes, the Wesleys, had their visions, voices, rapt conditions, guiding impressions, and ”openings.” They had these things, because they had exalted sensibility, and to such things persons of exalted sensibility are liable. In such liability there lie, however, consequences for theology. Beliefs are strengthened wherever automatisms corroborate them. Incursions from beyond the transmarginal region have a peculiar power to increase conviction. The inchoate sense of presence is infinitely stronger than conception, but strong as it may be, it is seldom equal to the evidence of hallucination. Saints who actually see or hear their Saviour reach the acme of a.s.surance. Motor automatisms, though rarer, are, if possible, even more convincing than sensations. The subjects here actually feel themselves played upon by powers beyond their will. The evidence is dynamic; the G.o.d or spirit moves the very organs of their body.[324]
[323] Above, pp. 25, 26.
[324] A friend of mine, a first-rate psychologist, who is a subject of graphic automatism, tells me that the appearance of independent actuation in the movements of his arm, when he writes automatically, is so distinct that it obliges him to abandon a psychophysical theory which he had previously believed in, the theory, namely, that we have no feeling of the discharge downwards of our voluntary motor-centres.
We must normally have such a feeling, he thinks, or the SENSE OF AN ABSENCE would not be so striking as it is in these experiences.
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