Modern Saints and Seers.
by Jean Finot.
PREFACE
_THE FOREST OF ILLUSIONS_
"Listen within yourselves, and gaze into the infinity of s.p.a.ce and Time. There resounds the song of the Stars, the voice of Numbers, the harmony of the Spheres."--HERMES TRISMEGISTUS.
_In these days the phenomenon of religion, which we believed to have receded into the background of human life, is reappearing among us, more vigorous than ever. The four years" desolation into which the world was plunged has rendered the attraction of "the beyond"
irresistible, and man turns towards it with pa.s.sionate curiosity and undisguised longing. The millions of dead who have vanished from mortal sight seem to be drawing the present towards the unsounded deeps of the future. In many cases their loss has taken all joy and colour from the lives of those who survive them, and tear-stained faces are instinctively turned towards the portals of the Great Mystery._
_Occultism is triumphant. In its many different forms it now emerges from obscurity and neglect. Its promises excite our deepest thoughts and wishes. Eagerly we examine the strength of the bridge that it has built between this world and the next; and though we may see our hopes slip down between the crevices, though we may find those who have been disappointed in a more despairing state than before--what matter? We still owe thanks to occultism for some cherished moments of illusion._
_The number of its followers increases steadily, for never before has man experienced so ardent a desire for direct contact with the Unknowable. Science will have to reckon with this movement which is carrying away even her own high-priests. She will have to widen her frontiers to include the phenomena that she formerly contemned._
_The supernatural world, with its abnormal manifestations, fascinates modern humanity. The idea of death becomes more and more familiar. We even demand, as Renan happily expressed it, to know the truth which shall enable us not to fear, but almost to love, death: and an irresistible force urges us to explore the depths of subconsciousness, whence, it is claimed, may spring the desired renewal and intensification of man"s spiritual life._
_But why is it that we do not return to the old-established religions?
It is because, alas, the Great Agony through which the world has pa.s.sed has not dealt kindly with any form of established faith. Dogmatic theology, which admits and exalts the direct interference of the divinity in our affairs, has received some serious wounds. The useless and unjustifiable sacrifice of so many innocent lives, of women, of old men, of children, left us deeply perplexed. We could not grasp the reason for so much suffering. Never, at any period in the past, have the enemies of humanity and of G.o.d so blasphemed against the eternal principles of the universe--yet how was it that the authors of such crimes went unpunished?_
_Agonising doubts seized upon many faithful hearts, and amid all the misery with which our planet was filled we seemed to distinguish a creeping paralysis of the established faiths. Just at the time when we most had need of religion, it seemed to weaken and vanish from our sight, though we knew that human life, when not enriched and enn.o.bled by spiritual forces, sinks into abysmal depths, and that even any diminution in the strength of these forces is fatally injurious to our most sacred and essential interests._
_Attempts to revive our faith were bound to be made sooner or later, and we shall no doubt yet witness innumerable pilgrimages towards the source of religion._
_The psychology of the foundations of the spiritual life; the mysterious motives which draw men towards, or alienate them from, religious leaders; the secret of the influence exercised by these latter upon mankind in the ma.s.s--all these things are now and always of intense interest. Through the examination of every kind of disease, the science of medicine discovers the laws of health; and through studying many religions and their followers we may likewise arrive at a synthesis of a sane and wholesome faith. The ever-increasing numbers of strange and attractive places of worship which are springing up in all countries bear witness to man"s invincible need to find shelter behind immediate certainties, even as their elaborate outer forms reflect the variety of his inward aspirations._
_In the great forest of ecstasies and illusions which supplies spiritual nourishment to so many of our fellow-humans, we have here confined ourselves to the examination of the most picturesque and unusual plants, and have gathered them for preference in the soil of Russia and of the United States. These two countries, though in many respects further apart than the Antipodes, furnish us with characteristic examples of the thirst for renewal of faith which rages equally in the simple soul of an uncultured peasant and in that of a business man weary of the artificialities of modern life._
_Many of us held mistakenly that our contemporaries were incapable of being fired to enthusiasm by new religions, whose exponents seemed to us as questionable as their doctrines. But we need only observe the facts to behold with what inconceivable ease an age considered prosaic and incredulous has adopted spiritual principles which frequently show up the lack of harmony between our manner of life and our hidden longings._
_The religious phenomena which we see around us in so many complex forms seem to foreshadow a spiritual future whose content is illimitable._
_Such examples of human psychology, whether normal or morbid, as are here offered to the reader, may well recall to mind some of the strangest products of man"s imagination. The tales of Hoffmann or of Edgar Allan Poe pale before these inner histories of the human soul, and the most moving novels and romances appear weak and artificial when compared to the eruptions of light and darkness which burst forth from the depths of man"s subconsciousness._
_These phenomena will interest the reader of reflective temperament no less than the lover of the sensational and the improbable in real life._
MODERN SAINTS AND SEERS
PART I
THE SALVATION OF THE POOR
A. THE ORGANISED SECTS
The tragic death of the monk Rasputin made a deep impression upon the civilised world, and truth was lost to view amid the innumerable legends that grew up around his life and activities. One leading question dominated all discussions:--How could an individual so lacking in refinement and culture influence the life of a great nation, and become in indirect fashion one of the main factors in the struggle against the Central Powers? Through what miracle did he succeed in making any impression upon the thought and conduct of a social order infinitely superior to himself?
Psychologists are fascinated by the career of this adventurer who ploughed so deep a furrow in the field of European history; but in seeking to detach the monk from his background, we run the risk of entirely failing to comprehend the mystery of his influence, itself the product of a complex and little understood environment. The misery of the Russian people, combined with their lack of education, contributed largely towards it, for the desire to escape from material suffering drove them to adopt the weirdest systems of salvation for the sake of deliverance and forgetfulness.
The perception of the ideal is often very acute among the uneducated.
They accept greedily every new "message" that is offered them, but alas, they do not readily distinguish the true from the false, or the genuine saint from the impostor.
The orthodox clergy of the old Russian regime, recruited under deplorable conditions, attained but rarely the moral and intellectual eminence necessary to inspire their flock with feelings of love and confidence; while, on the other hand, the false prophets and their followers, vigorously persecuted by official religion, easily gained for themselves the overwhelming attraction of martyrdom. Far from lessening the numbers of those who deserted the established church, persecution only increased them, and inflamed the zeal of its victims, so that they clung more pa.s.sionately than ever to the new dogmas and their hunted exponents.
These sects and doctrines, though originating among the peasantry, did not fail to spread even to the large towns, and waves of collective hysteria, comparable to the dances of death of the Middle Ages, swept away in their train all the hypersensitives and neurotics that abound in the modern world. Even the highest ranks of Russian society did not escape the contagion.
We shall deal in these pages with the most recent and interesting sects, and with those that are least known, or perhaps not known at all.
Beginning with the doctrines of melancholia, of tenderness, of suffering, of exalted pietism, and of social despair--which, whether spontaneous or inspired, demoniac or divine, undoubtedly embody many of the mysterious aspirations of the human soul--we shall find ourselves in a strange and moving world, peopled by those who accomplish, as a matter of course, acts of faith, courage and endurance, foreign to the experience of most of us.
These pages must be read with an indulgent sympathy for the humble in spirit who adventure forth in search of eternal truth. We might paraphrase on their behalf the memorable discourse of the Athenian statesman: "When you have been initiated into the mystery of their souls you will love better those who in all times have sought to escape from injustice."
We should feel for them all the more because for so long they have been infinitely unhappy and infinitely abused. Against the dark background of the abominations committed by harsh rulers and worthless officials, the spectacle of these simple souls recalls those angels described by Dante, who give scarcely a sign of life and yet illuminate by their very presence the fearful darkness of h.e.l.l; or those beautiful Greek sarcophagi upon which fair and graceful scenes are depicted upon a background of desolation. These "pastorals" of religious faith have a strangely archaic atmosphere, and I venture to think that my readers will enjoy the contemplation of such virgin minds, untouched by science, in their swift and effortless communings with the divine.
The mental profundities of the _moujik_ exhale sweetness and faith like mystic flowers opening under the breath of the Holy Spirit. In them, as in the celebrated _Psychomachy_ of Prudence, the Christian virtues meet with the shadows of forgotten G.o.ds, Holy Faith is linked to Idolatry, Humility and Pride go hand in hand, and Libertinism seeks shelter beneath the veils of Modesty.
This thirst for the Supreme Good will in time find its appeas.e.m.e.nt in the just reforms brought by an organised democracy to a long-suffering people. Some day it may be that order, liberty and happiness shall prevail in the Muscovite countries, and their inhabitants no longer need to seek salvation by fleeing from reality. Then there will exist on earth a new paradise, wherein G.o.d, to use Saint Theresa"s expression, shall henceforth "take His delight."
CHAPTER I
THE NEGATIVISTS
The most propitious and fertile soil in which collective mania can grow is that of unhappiness. Famine, unjust taxation, unemployment, persecution by local authorities, and so on, frequently lead to a dull hatred for the existing social, moral and religious order, which the simple-minded peasant takes to be the direct cause of his misfortunes.
Thus it was that the Negativists denied everything--G.o.d, the Devil, heaven, h.e.l.l, the law, and the power of the Tsar. They taught that there is no such thing as right, religion, property, marriage, family or family duties. All those have been invented by man, and it is man who has created G.o.d, the Devil, and the Tsar.
In the record of the proceedings taken against one of the princ.i.p.al upholders of this sect, we find the following curious conversation between him and the judge.
"Your religion?"
"I have none."
"In what G.o.d do you believe?"
"In none. Your G.o.d is your own, like the Devil, for you have created both. They belong to you, like the Tsar, the priests, and the officials."