"I was in perfect health: we were on our sixth day of tramping, and in good training. We had come the day before from Sixt to Trient by Buet.
I felt neither fatigue, hunger, nor thirst, and my state of mind was equally healthy. I had had at Forlaz good news from home; I was subject to no anxiety, either near or remote, for we had a good guide, and there was not a shadow of uncertainty about the road we should follow. I can best describe the condition in which I was by calling it a state of equilibrium. When all at once I experienced a feeling of being raised above myself, I felt the presence of G.o.d--I tell of the thing just as I was conscious of it--as if his goodness and his power were penetrating me altogether. The throb of emotion was so violent that I could barely tell the boys to pa.s.s on and not wait for me. I then sat down on a stone, unable to stand any longer, and my eyes overflowed with tears. I thanked G.o.d that in the course of my life he had taught me to know him, that he sustained my life and took pity both on the insignificant creature and on the sinner that I was. I begged him ardently that my life might be consecrated to the doing of his will. I felt his reply, which was that I should do his will from day to day in humility and poverty, leaving him, the Almighty G.o.d, to be judge of whether I should some time be called to bear witness more conspicuously. Then, slowly, the ecstasy left my heart; that is, I felt that G.o.d had withdrawn the communion which he had granted, and I was able to walk on, but very slowly, so strongly was I still possessed by the interior emotion. Besides, I had wept uninterruptedly for several minutes, my eyes were swollen, and I did not wish my companions to see me. The state of ecstasy may have lasted four or five minutes, although it seemed at the time to last much longer. My comrades waited for me ten minutes at the cross of Barine, but I took about twenty-five or thirty minutes to join them, for as well as I can remember, they said that I had kept them back for about half an hour. The impression had been so profound that in climbing slowly the slope I asked myself if it were possible that Moses on Sinai could have had a more intimate communication with G.o.d. I think it well to add that in this ecstasy of mine G.o.d had neither form, color, odor, nor taste; moreover, that the feeling of his presence was accompanied with no determinate localization. It was rather as if my personality had been transformed by the presence of a SPIRITUAL SPIRIT. But the more I seek words to express this intimate intercourse, the more I feel the impossibility of describing the thing by any of our usual images. At bottom the expression most apt to render what I felt is this: G.o.d was present, though invisible; he fell under no one of my senses, yet my consciousness perceived him."
The adjective "mystical" is technically applied, most often. to states that are of brief duration. Of course such hours of rapture as the last two persons describe are mystical experiences, of which in a later lecture I shall have much to say. Meanwhile here is the abridged record of another mystical or semi-mystical experience, in a mind evidently framed by nature for ardent piety. I owe it to Starbuck"s collection. The lady who gives the account is the daughter of a man well known in his time as a writer against Christianity. The suddenness of her conversion shows well how native the sense of G.o.d"s presence must be to certain minds. She relates that she was brought up in entire ignorance of Christian doctrine, but, when in Germany, after being talked to by Christian friends, she read the Bible and prayed, and finally the plan of salvation flashed upon her like a stream of light.
{69} "To this day," she writes, "I cannot understand dallying with religion and the commands of G.o.d. The very instant I heard my Father"s cry calling unto me, my heart bounded in recognition.
I ran, I stretched forth my arms, I cried aloud, "Here, here I am, my Father." Oh, happy child, what should I do? "Love me," answered my G.o.d. "I do, I do," I cried pa.s.sionately. "Come unto me," called my Father. "I will," my heart panted. Did I stop to ask a single question? Not one. It never occurred to me to ask whether I was good enough, or to hesitate over my unfitness, or to find out what I thought of his church, or ... to wait until I should be satisfied. Satisfied!
I was satisfied. Had I not found my G.o.d and my Father? Did he not love me? Had he not called me? Was there not a Church into which I might enter? ... Since then I have had direct answers to prayer--so significant as to be almost like talking with G.o.d and hearing his answer. The idea of G.o.d"s reality has never left me for one moment."
Here is still another case, the writer being a man aged twenty-seven, in which the experience, probably almost as characteristic, is less vividly described:--
"I have on a number of occasions felt that I had enjoyed a period of intimate communion with the divine. These meetings came unasked and unexpected, and seemed to consist merely in the temporary obliteration of the conventionalities which usually surround and cover my life....
Once it was when from the summit of a high mountain I looked over a gashed and corrugated landscape extending to a long convex of ocean that ascended to the horizon, and again from the same point when I could see nothing beneath me but a boundless expanse of white cloud, on the blown surface of which a few high peaks, including the one I was on, seemed plunging about as if they were dragging their anchors.
What I felt on these occasions was a temporary loss of my own ident.i.ty, accompanied by an illumination which revealed to me a deeper significance than I had been wont to attach to life. It is in this that I find my justification for saying that I have enjoyed communication with G.o.d. Of course the absence of such a being as this would be chaos. I cannot conceive of life without its presence."
Of the more habitual and so to speak chronic sense of G.o.d"s presence the following sample from Professor Starbuck"s ma.n.u.script collection may serve to give an idea. It is from a man aged forty-nine--probably thousands of unpretending Christians would write an almost identical account.
"G.o.d is more real to me than any thought or thing or person. I feel his presence positively, and the more as I live in closer harmony with his laws as written in my body and mind. I feel him in the sunshine or rain; and awe mingled with a delicious restfulness most nearly describes my feelings. I talk to him as to a companion in prayer and praise, and our communion is delightful. He answers me again and again, often in words so clearly spoken that it seems my outer ear must have carried the tone, but generally in strong mental impressions.
Usually a text of Scripture, unfolding some new view of him and his love for me, and care for my safety. I could give hundreds of instances, in school matters, social problems, financial difficulties, etc. That he is mine and I am his never leaves me, it is an abiding joy. Without it life would be a blank, a desert, a sh.o.r.eless, trackless waste."
I subjoin some more examples from writers of different ages and s.e.xes.
They are also from Professor Starbuck"s collection, and their number might be greatly multiplied. The first is from a man twenty-seven years old:--
"G.o.d is quite real to me. I talk to him and often get answers.
Thoughts sudden and distinct from any I have been entertaining come to my mind after asking G.o.d for his direction. Something over a year ago I was for some weeks in the direst perplexity. When the trouble first appeared before me I was dazed, but before long (two or three hours) I could hear distinctly a pa.s.sage of Scripture: "My grace is sufficient for thee." Every time my thoughts turned to the trouble I could hear this quotation. I don"t think I ever doubted the existence of G.o.d, or had him drop out of my consciousness. G.o.d has frequently stepped into my affairs very perceptibly, and I feel that he directs many little details all the time. But on two or three occasions he has ordered ways for me very contrary to my ambitions and plans."
Another statement (none the less valuable psychologically for being so decidedly childish) is that of a boy of seventeen:--
"Sometimes as I go to church, I sit down, join in the service, and before I go out I feel as if G.o.d was with me, right side of me, singing and reading the Psalms with me.... And then again I feel as if I could sit beside him, and put my arms around him, kiss him, etc. When I am taking Holy Communion at the altar, I try to get with him and generally feel his presence."
I let a few other cases follow at random:--
"G.o.d surrounds me like the physical atmosphere. He is closer to me than my own breath. In him literally I live and move and have my being."--
"There are times when I seem to stand in his very presence, to talk with him. Answers to prayer have come, sometimes direct and overwhelming in their revelation of his presence and powers. There are times when G.o.d seems far off, but this is always my own fault."--
"I have the sense of a presence, strong, and at the same time soothing, which hovers over me. Sometimes it seems to enwrap me with sustaining arms."
Such is the human ontological imagination, and such is the convincingness of what it brings to birth. Unpicturable beings are realized, and realized with an intensity almost like that of an hallucination. They determine our vital att.i.tude as decisively as the vital att.i.tude of lovers is determined by the habitual sense, by which each is haunted, of the other being in the world. A lover has notoriously this sense of the continuous being of his idol, even when his attention is addressed to other matters and he no longer represents her features. He cannot forget her; she uninterruptedly affects him through and through. I spoke of the convincingness of these feelings of reality, and I must dwell a moment longer on that point. They are as convincing to those who have them as any direct sensible experiences can be, and they are, as a rule, much more convincing than results established by mere logic ever are. One may indeed be entirely without them; probably more than one of you here present is without them in any marked degree; but if you do have them, and have them at all strongly, the probability is that you cannot help regarding them as genuine perceptions of truth, as revelations of a kind of reality which no adverse argument, however unanswerable by you in words, can expel from your belief.
The opinion opposed to mysticism in philosophy is sometimes spoken of as RATIONALISM. Rationalism insists that all our beliefs ought ultimately to find for themselves articulate grounds. Such grounds, for rationalism, must consist of four things: (1) definitely statable abstract principles; (2) definite facts of sensation; (3) definite hypotheses based on such facts; and (4) definite inferences logically drawn. Vague impressions of something indefinable have no place in the rationalistic system, which on its positive side is surely a splendid intellectual tendency, for not only are all our philosophies fruits of it, but physical science (amongst other good things) is its result.
Nevertheless, if we look on man"s whole mental life as it exists, on the life of men that lies in them apart from their learning and science, and that they inwardly and privately follow, we have to confess that the part of it of which rationalism can give an account is relatively superficial. It is the part that has the prestige undoubtedly, for it has the loquacity, it can challenge you for proofs, and chop logic, and put you down with words. But it will fail to convince or convert you all the same, if your dumb intuitions are opposed to its conclusions. If you have intuitions at all, they come from a deeper level of your nature than the loquacious level which rationalism inhabits. Your whole subconscious life, your impulses, your faiths, your needs, your divinations, have prepared the premises, of which your consciousness now feels the weight of the result; and something in you absolutely KNOWS that that result must be truer than any logic-chopping rationalistic talk, however clever, that may contradict it. This inferiority of the rationalistic level in founding belief is just as manifest when rationalism argues for religion as when it argues against it. That vast literature of proofs of G.o.d"s existence drawn from the order of nature, which a century ago seemed so overwhelmingly convincing, to-day does little more than gather dust in libraries, for the simple reason that our generation has ceased to believe in the kind of G.o.d it argued for. Whatever sort of a being G.o.d may be, we KNOW to-day that he is nevermore that mere external inventor of "contrivances" intended to make manifest his "glory" in which our great-grandfathers took such satisfaction, though just how we know this we cannot possibly make clear by words either to others or to ourselves. I defy any of you here fully to account for your persuasion that if a G.o.d exist he must be a more cosmic and tragic personage than that Being.
The truth is that in the metaphysical and religious sphere, articulate reasons are cogent for us only when our inarticulate feelings of reality have already been impressed in favor of the same conclusion.
Then, indeed, our intuitions and our reason work together, and great world-ruling systems, like that of the Buddhist or of the Catholic philosophy, may grow up. Our impulsive belief is here always what sets up the original body of truth, and our articulately verbalized philosophy is but its showy translation into formulas. The unreasoned and immediate a.s.surance is the deep thing in us, the reasoned argument is but a surface exhibition. Instinct leads, intelligence does but follow. If a person feels the presence of a living G.o.d after the fashion shown by my quotations, your critical arguments, be they never so superior, will vainly set themselves to change his faith.
Please observe, however, that I do not yet say that it is BETTER that the subconscious and non-rational should thus hold primacy in the religious realm. I confine myself to simply pointing out that they do so hold it as a matter of fact.
So much for our sense of the reality of the religious objects. Let me now say a brief word more about the att.i.tudes they characteristically awaken.
We have already agreed that they are SOLEMN; and we have seen reason to think that the most distinctive of them is the sort of joy which may result in extreme cases from absolute self-surrender. The sense of the kind of object to which the surrender is made has much to do with determining the precise complexion of the joy; and the whole phenomenon is more complex than any simple formula allows. In the literature of the subject, sadness and gladness have each been emphasized in turn.
The ancient saying that the first maker of the G.o.ds was fear receives voluminous corroboration from every age of religious history; but none the less does religious history show the part which joy has evermore tended to play. Sometimes the joy has been primary; sometimes secondary, being the gladness of deliverance from the fear. This latter state of things, being the more complex, is also the more complete; and as we proceed, I think we shall have abundant reason for refusing to leave out either the sadness or the gladness, if we look at religion with the breadth of view which it demands. Stated in the completest possible terms, a man"s religion involves both moods of contraction and moods of expansion of his being. But the quant.i.tative mixture and order of these moods vary so much from one age of the world, from one system of thought, and from one individual to another, that you may insist either on the dread and the submission, or on the peace and the freedom as the essence of the matter, and still remain materially within the limits of the truth. The const.i.tutionally sombre and the const.i.tutionally sanguine onlooker are bound to emphasize opposite aspects of what lies before their eyes.
The const.i.tutionally sombre religious person makes even of his religious peace a very sober thing. Danger still hovers in the air about it. Flexion and contraction are not wholly checked. It were sparrowlike and childish after our deliverance to explode into twittering laughter and caper-cutting, and utterly to forget the imminent hawk on bough. Lie low, rather, lie low; for you are in the hands of a living G.o.d. In the Book of Job, for example, the impotence of man and the omnipotence of G.o.d is the exclusive burden of its author"s mind. "It is as high as heaven; what canst thou do?--deeper than h.e.l.l; what canst thou know?" There is an astringent relish about the truth of this conviction which some men can feel, and which for them is as near an approach as can be made to the feeling of religious joy.
"In Job," says that coldly truthful writer, the author of Mark Rutherford, "G.o.d reminds us that man is not the measure of his creation. The world is immense, constructed on no plan or theory which the intellect of man can grasp. It is TRANSCENDENT everywhere. This is the burden of every verse, and is the secret if there be one, of the poem. Sufficient or insufficient, there is nothing more.... G.o.d is great, we know not his ways. He takes from us all we have, but yet if we possess our souls in patience, we MAY pa.s.s the valley of the shadow, and come out in sunlight again. We may or we may not! ... What more have we to say now than G.o.d said from the whirlwind over two thousand five hundred years ago?"[29]
[29] Mark Rutherford"s Deliverance, London, 1885, pp. 196, 198.
If we turn to the sanguine onlooker, on the other hand, we find that deliverance is felt as incomplete unless the burden be altogether overcome and the danger forgotten. Such onlookers give us definitions that seem to the sombre minds of whom we have just been speaking to leave out all the solemnity that makes religious peace so different from merely animal joys. In the opinion of some writers an att.i.tude might be called religious, though no touch were left in it of sacrifice or submission, no tendency to flexion, no bowing of the head. Any "habitual and regulated admiration," says Professor J. R. Seeley,[30]
"is worthy to be called a religion"; and accordingly he thinks that our Music, our Science, and our so-called "Civilization," as these things are now organized and admiringly believed in, form the more genuine religions of our time. Certainly the unhesitating and unreasoning way in which we feel that we must inflict our civilization upon "lower"
races, by means of Hotchkiss guns, etc., reminds one of nothing so much as of the early spirit of Islam spreading its religion by the sword.
[30] In his book (too little read, I fear), Natural Religion, 3d edition, Boston, 1886, pp. 91, 122.
In my last lecture I quoted to you the ultra-radical opinion of Mr.
Havelock Ellis, that laughter of any sort may be considered a religious exercise, for it bears witness to the soul"s emanc.i.p.ation. I quoted this opinion in order to deny its adequacy. But we must now settle our scores more carefully with this whole optimistic way of thinking. It is far too complex to be decided off-hand. I propose accordingly that we make of religious optimism the theme of the next two lectures.
Lectures IV and V
THE RELIGION OF HEALTHY MINDEDNESS
If we were to ask the question: "What is human life"s chief concern?"
one of the answers we should receive would be: "It is happiness." How to gain, how to keep, how to recover happiness, is in fact for most men at all times the secret motive of all they do, and of all they are willing to endure. The hedonistic school in ethics deduces the moral life wholly from the experiences of happiness and unhappiness which different kinds of conduct bring; and, even more in the religious life than in the moral life, happiness and unhappiness seem to be the poles round which the interest revolves. We need not go so far as to say with the author whom I lately quoted that any persistent enthusiasm is, as such, religion, nor need we call mere laughter a religious exercise; but we must admit that any persistent enjoyment may PRODUCE the sort of religion which consists in a grateful admiration of the gift of so happy an existence; and we must also acknowledge that the more complex ways of experiencing religion are new manners of producing happiness, wonderful inner paths to a supernatural kind of happiness, when the first gift of natural existence is unhappy, as it so often proves itself to be.
With such relations between religion and happiness, it is perhaps not surprising that men come to regard the happiness which a religious belief affords as a proof of its truth. If a creed makes a man feel happy, he almost inevitably adopts it. Such a belief ought to be true; therefore it is true--such, rightly or wrongly, is one of the "immediate inferences" of the religious logic used by ordinary men.
"The near presence of G.o.d"s spirit," says a German writer,[31] "may be experienced in its reality--indeed ONLY experienced. And the mark by which the spirit"s existence and nearness are made irrefutably clear to those who have ever had the experience is the utterly incomparable FEELING OF HAPPINESS which is connected with the nearness, and which is therefore not only a possible and altogether proper feeling for us to have here below, but is the best and most indispensable proof of G.o.d"s reality. No other proof is equally convincing, and therefore happiness is the point from which every efficacious new theology should start."
[31] C. Hilty: Gluck, dritter Theil, 1900, p. 18.
In the hour immediately before us, I shall invite you to consider the simpler kinds of religious happiness, leaving the more complex sorts to be treated on a later day.
In many persons, happiness is congenital and irreclaimable. "Cosmic emotion" inevitably takes in them the form of enthusiasm and freedom.
I speak not only of those who are animally happy. I mean those who, when unhappiness is offered or proposed to them, positively refuse to feel it, as if it were something mean and wrong. We find such persons in every age, pa.s.sionately flinging themselves upon their sense of the goodness of life, in spite of the hardships of their own condition, and in spite of the sinister theologies into which they may he born. From the outset their religion is one of union with the divine. The heretics who went before the reformation are lavishly accused by the church writers of antinomian practices, just as the first Christians were accused of indulgence in orgies by the Romans. It is probable that there never has been a century in which the deliberate refusal to think ill of life has not been idealized by a sufficient number of persons to form sects, open or secret, who claimed all natural things to be permitted. Saint Augustine"s maxim, Dilige et quod vis fac--if you but love [G.o.d], you may do as you incline--is morally one of the profoundest of observations, yet it is pregnant, for such persons, with pa.s.sports beyond the bounds of conventional morality. According to their characters they have been refined or gross; but their belief has been at all times systematic enough to const.i.tute a definite religious att.i.tude. G.o.d was for them a giver of freedom, and the sting of evil was overcome. Saint Francis and his immediate disciples were, on the whole, of this company of spirits, of which there are of course infinite varieties. Rousseau in the earlier years of his writing, Diderot, B. de Saint Pierre, and many of the leaders of the eighteenth century anti-Christian movement were of this optimistic type. They owed their influence to a certain authoritativeness in their feeling that Nature, if you will only trust her sufficiently, is absolutely good.
It is to be hoped that we all have some friend, perhaps more often feminine than masculine, and young than old, whose soul is of this sky-blue tint, whose affinities are rather with flowers and birds and all enchanting innocencies than with dark human pa.s.sions, who can think no ill of man or G.o.d, and in whom religious gladness, being in possession from the outset, needs no deliverance from any antecedent burden.