"September 1.--There are two ways in which the spirit may live itself out. One is to leave all these conditions, purchase a spot of ground, and live according to its daily dictates. The other is to make these conditions as harmonic as possible by giving the men" (workmen) "an a.s.sociative interest in the acc.u.mulations of our a.s.sociative labor.
Both extremes require renunciation of property and of self. Love, universal love is the ruler, and only by it can the spirit find peace or be crowned with the highest happiness."
"The mystery of man"s being, the unawakened capacities in him, we are not half aware of. A few of the race, the prophets, sages, and poets, give us a glimpse of his high destiny. Alas! that men should be on the borders of such mighty truths and stand as blind and dumb as lower animals before them!"
"Balaam sometimes, but ignorantly, utters true prophecies. A remark I heard to-day leads me to say this. Speaking of diet a man said: "Why, what do you intend? At last you will have men to live on G.o.d." We must become G.o.d-like, or G.o.d-full. Live as He lives, become one with Him. Until we are reconciled with our Father we are aliens, prodigals. Until we can say, My Father and I are one, we have not commenced to be. We must fulfil what the Apostle said (and it means, perhaps, more than we commonly imagine): "In G.o.d we live and move and have our being.""
"The deeper and more profound a truth is, the less proof can you give in its support."
"September 8.--On the evening of the 6th I went to see the French Opera Company in Auber"s "Black Domino." It did not please me as well as some music I have heard, though parts of it were very beautiful.
The hymns of the nuns were very sweet. The thought occurred to me that if the Church does not provide religious gratifications for the true wants of humanity, she must be silent if men feed them profanely. It is because the Church has not done her duty that there are so many secular societies for Reformation, Temperance, and so on.
The Church has provided for the salvation of the sinner"s soul by means of spiritual acts, such as prayer, penance, the Eucharist and other sacraments. But now she must provide terrestrial sacraments for the salvation and transfiguration of the body."
"We should strive constantly to actualize the ideal we perceive. When we do realize all the beauty and holiness that we see, we are not called to deny ourselves, for then we are living as fully on all sides as we have capacity to do. Are we not in this state? Then, if we are sincere, we will give up lower and unnecessary gratifications for the sake of the ideal we have in view.
"I would die to prove my immortality."
"At times we are called to rely on Providence, to be imprudent and reckless according to the wisdom of the world. So I am willing to be thought. Each of us has an individual character to act out, _under the inspiration of G.o.d,_ and this is the highest and n.o.blest we can do. We are forms differing from one another, and if we are acting under the inspirations of the Highest, we are doing our uttermost; more the angels do not. What tends to hinder us from realizing the ideal which our vision sees must be denied, be it self, wealth, opinion, or death."
"The Heart says, "Be all that you can." The Intellect says, "When you are all that you can be--what then?""
"Infinite love is the basis of the smallest act of love, and when we love with our whole being, we are in and one with G.o.d."
"To love is to lose one"s self and gain G.o.d. To be all in love is to be one with G.o.d."
"When the Spirit begets us, we are no more; the Spirit is, and there is nothing else."
"There is much debauchery in speaking wilfully.
"Every act of self is sin, is a lie.
"The Spirit will lead you into solitude and silence if it has something to teach you.
"You must be born again to know the truth. It cannot be inculcated.
"To educate is to bring forth, not to put in. To put in is death; to flow out is life."
Lest the reader may have got an impression, from any of the extracts already given, that Isaac Hecker was puffed up by the pride of his own innocence, we transcribe what follows. It shows that he did not fall under the Apostle"s condemnation: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." It was written on the last Sunday of September, and, after this long outpouring of confession, longing, and weakness, the diary was not again resumed for nearly a month. The desire expressed in its second paragraph for the kind of spiritual refreshment which in after years he so often enjoyed under the name of a "retreat," seems noteworthy.
"September 24, 1843.--The human heart is wicked above all things. The enemy of man is subtle and watchful beyond conception. Instead of being on the way of goodness, I am just finding out the wickedness of my nature, its crookedness, its impurity, its darkness. I want deep humility and forgetfulness of self. I am just emerging out of gross darkness and my sight is but dim, so that my iniquities are not wholly plain to my vision.
"At present I feel as if a week of quiet silence would be the means of opening more deeply the still flowing fountains of divine life. I would cut off all relations but that of my soul with the Spirit--all others seem intrusions, worldly, frivolous. The inpouring of the Spirit is checked by so much attention to other than divine things.
In the bustle and noisy confusion its voice is unheard.
"I feel that one of my greatest weaknesses, because it leads me to so much sin, is my social disposition. It draws me so often into perilous conversations, and away from silence and meditation with the Spirit. Lately I have felt almost ready to say that good works are a hindrance to the gate of heaven. Pride and self-approbation are so often mixed with them. I feel that nothing has been spoken against the vain attempt to trust in good works which my soul does not fully accord with. This is a new, a very new experience for me."
The foregoing must be understood in the sense of good works hindering better works. Isaac Hecker felt his n.o.blest aspirations to be, for the moment at any rate, towards solitude and the pa.s.sive state of prayer; and in this he was hindered by the urgency of his zeal for the propagation of philanthropic schemes and his great joy in communing with men whom he hoped to find like-minded with himself. The time came when he was able to Join the two states, the inner purifying the outer man and directing his energies by the instinct of the Holy Spirit. This entry goes on as follows:
"By practice of our aspirations, ideals, and visions, we convert them into real being.
"We should be able to say, "Which of you convinceth me of sin?"
before we are fit to preach to others in such a way that our preaching may have a practical effect upon society.
"Did all our efforts flow into realizing the teachings of the Spirit, we should do much more good and be greater in the sight of G.o.d than we are now by so much speaking and writing. But let us be watchful that the pride of good works does not take the place of that of speaking and writing.
"By our sins and many weaknesses we are prevented from entering the Promised Land, and must die just in sight of it. Instead of being humble, willing, and self-denying in our youth, and being led by the Spirit of G.o.d, we keep on in the spirit of the world and give all the substance of our being to its service. And when we are nearly worn out we flee to G.o.d, and die, perhaps, in sight of heaven, instead of having been among its inhabitants, living in it upon earth, in the full bloom of our youthful joy of life. . . .
"The Lord has been good to me and my heart is filled with His warm love. Blessed be Thou, O G.o.d! for Thou hast given me a taste of Thy sweetness. Thou hast given me grat.i.tude and thankfulness and an overflowing heart of praise. I would stand still and shout and bless G.o.d. It is G.o.d in us that believes in G.o.d. Without the light of G.o.d we should be in total darkness, and He is the only source of light.
The more of G.o.d we have in us, the more we see beyond us.
"Thy inspiration, O G.o.d! is love and wisdom. In Thee they are one, as light and warmth are in the fire.
"Thou art the true, eternal food of life, and he that has tasted Thee can never be at rest until he is wholly filled with Thee. Lord, when we are without Thee we are lost, dead, in darkness. It is in and by Thy presence that we live and move and have our being.
"Ever more, O Lord, increase Thy Spirit in us until between as there is no more we or Thee, but Thou, O Father, art all!
"Like the fixed light in a crystal which flashes back the light of the sun, so does the soul of man reflect G.o.d.
"A good life consists in pa.s.sive as well as active virtues.
"O Lord, so fill me that nothing shall be left but Thee, and I may be no more."
One would be tempted to believe that none but a master in the spiritual life could have written the sentences which immediately follow this outburst of love and praise. Yet remember that Isaac Hecker was not yet twenty-four, and that he knew nothing of the ways of the Spirit except what the Spirit Himself had directly taught him:
"The reason why men are perplexed and in darkness about their being and the questions which their being often asks, is not that these are insoluble, but that the disposition and spirit in which a solution is attempted is so contrary to that in which they may be solved, that they appear as hidden mysteries.
"When we come together to converse, it should be to learn from each other what good we can and ought to do, and so mingle the brightness of one with the dimness of the other. Our meetings should be such that we should go away feeling that G.o.d had been with us and multiplied our blessings. The question should be, "Brother, can you teach me the way of the Lord in a more perfect manner than that in which I tread it, so that my soul may be increased and G.o.d abide in me more and more?" Oh! he is my brother, my master, who leads me to do more and more good and to love and live more of G.o.d. He that does not increase my heart in love or my mind in true G.o.dly wisdom, is unprofitable and negatively injurious to me.
"Wilfulness locks up while willingness" (docility) "unlocks the portal to the divine mysteries of G.o.d. I would not attempt to solve a mystery by intellect, but by being."
"October 17.--It is some time since I have written in this book. All my spare time has been occupied in writing letters to my friends, meditating, feeling, arranging matters with my brothers regarding our relations with each other, and attending to the business. I have had little time to read and to visit my friends. Since I have written my feelings have become more definite, my thoughts clearer and more distinct, and my whole mind more systematic. . . .
"The settlement which has been made with my brothers gives me the opportunity of doing what my spirit has long demanded of me. This afternoon I have been working on their bedroom, making it larger and more pleasant for their minds. This is the first movement I have made toward ameliorating their condition. I hope that G.o.d will give me strength to continue."
"October 18.--I feel this afternoon a deep want in my soul unsatisfied by my circ.u.mstances here, the same as I experienced last winter when I was led from this place. It is at the very depth of my being. Ah, it is deeply stirred! Oh, could I utter the aching void I feel within! Could I know what would fill it! Alas! nothing that can be said, no, nothing, can touch the aching spot. In silence I must remain and let it ache. I would cover myself with darkness and hide my face from the light. Oh, could I but call upon the Lord! Could I but say, Father! Could I feel any relationship!"
"November 3.--All things considered, could I, under any circ.u.mstances, have more opportunities for self-culture and for doing good than I have in my present position?
"For one thing, there is too much demand on me for physical action.
My heart and head have not their share of time. But when I consider, I am at a loss to know how we can possibly diminish our business in any way without a still greater demand on us for physical labor in consequence of diminishing it.
"Yesterday afternoon I went alone in my bedroom and I was led to pray, and to think what more I can do for the friends around me than I now do. This morning I arose and prayed, and felt determined not to let any outward event disturb my inward life; that nothing should ruffle my inward peace, and that this day should be one of interior life, let come what would.
"Often I think of my past life and my present with such a strength of emotion that I would cry aloud, "O Heaven help me from my course!
This is not the life I would lead, but how shall I change it? O Lord!
wilt Thou guide me and lead me, no matter what pain or distress I may have to pa.s.s through, to the true path Thou wouldst have me go in?
Oh! I thank Thee for all Thou hast in any way inflicted on me; it has been to me the greatest blessing I could have received. And, O Lord!
chasten me more, for I need it. How shall I live so that I may be the best I can be under any conditions? If those in which I now am are not the best, where shall I go or how shall I change them? Teach me, O Lord! and hear my humble prayer.""