The Ascent of the Soul Part 4

[Footnote 7: Revelation 2:7.]

The mission of the austere is the development of strength. Concerning this suggestion we shall inquire later. The souls which have reached the serene summits have ever been those which have most resolutely faced the obstacles in their pathways. Even apparent hindrances always exercise a beneficent ministry. As Jesus was made perfect by the things which He suffered, so, in the Cosmic plan, all souls must come to strength and perfection by the difficulties which they overcome and the enemies which they subdue.

What should be the att.i.tude of the soul in view of the hindrances by which it is environed? It should be taught to fight them at every point.

Nowhere is the kindness of nature more evident than in the patience and persistence with which this instruction is conveyed.

Nature withholds her favors until they are earned. New light comes only to those who have used-the light they had. Strength is developed by resistance. Growth is for those who place themselves where growth is possible. Nature gives the soul nothing, but she always waits to cooperate with it. This lesson was impressed long ago. It ought never to require new emphasis. Let the younger study the experiences of their elders. They will be saved many failures and much pain. The soul can never be coerced, but it may be taught. Milton has enforced this great lesson in Comus:

"Against the threats Of malice or of sorcery, of that power Which erring men call Chance, this I hold firm-- Virtue may be a.s.sailed, but never hurt, Surprised by unjust force, but not enthralled; Yet, even that which mischief meant most harm, Shall in the happy trial prove most glory; But evil on itself shall back recoil, And mix no more with goodness, when at last Gathered like a sc.u.m, and settled to itself, It shall be in eternal restless change Self-fed, and self-consumed; if this fail The pillar'd firmament is rottenness And earth's base built on stubble."

No one should believe, after all the growth of the ages, that the soul was made to be imprisoned in a fleshly prison. It was intended that it should burst its barriers and press toward the light. There is an eternal enmity between the serpent and the soul, and the serpent's head must be bruised, but the soul resisting all the forces and fascinations of the flesh, rising on that which has been cast down to higher things, slowly but surely, painfully but with ever added strength moves toward the ideal humanity which has never been better defined than as "the fullness of Christ."

Meanwhile it is well to reinforce our faith by remembering that it is written in the nature of things that truth and goodness must prevail.

This is a moral universe. Error never can be victorious. It may be exalted for a time, but that will be only in order that it may be sunk to deeper depths. Evil and error are doomed and always have been. Evil is moral disease, and disease always tends toward death, while life always and of necessity presses toward larger, more beautiful, and more beneficent being.

Here let us rest. Many things are dark and impossible of explanation, but we have already been taught a few lessons of superlative importance.

We have learned that the soul is made for the light; that it can be satisfied only with love and truth; that every hindrance may be overcome; that the animal was made to be the servant of the spirit; that the body makes a good servant but a poor master; that strength comes to those who refuse to submit to the clamors of appet.i.te: thus we have been led to see something of the way along which the soul has moved from animalism toward freedom and victory.

And we have learned one thing more, viz., that the Over-soul is not a dream, but a reality; that the individual may be in correspondence with the Over-soul and from it be continually reinforced. Or, to put our faith in sweeter and simpler form, we have learned by experience which cannot be gainsaid that G.o.d is a personal spirit, interested in all that concerns His children, and anxious for their growth; and that He can no more allow His love for them to be defeated than He could allow the suns and planets to break from their orbits. How much more is a man than a sun! Therefore, since G.o.d is in His heaven, all must be right with the world and with man, and some time all the hindrances will be changed into helps, all obstacles be converted into strength, and "all h.e.l.ls into benefit."

THE AUSTERE

We cannot kindle when we will The fire which in the heart resides; The Spirit bloweth and is still, In mystery our soul abides.

But tasks in hours of insight will'd Can be through hours of gloom fulfill'd.

With aching hands and bleeding feet We dig and heap, lay stone on stone; We bear the burden and the heat Of the long day, and wish 'twere done.

Not till the hours of light return, All we have built do we discern.

--_Morality._ Matthew Arnold.

V

_THE AUSTERE_

The soul has discovered that it is in a moral order, that it is a free agent, and that it has mysterious affinities with truth and right. It has taken a few steps, and with them has learned that its upward movement will not be easy.

It next discovers that it has no isolated existence, but that it is surrounded by countless other similar beings all indissolubly bound together and having mutual relations. With the dawn of intelligence comes the realization of relations. This realization is dim at the first, but it is very real. Soon the soul learns that the relations between it and other souls are so intimate that the interest of one is the interest of all. Appreciation of relations is a long advance in the movement upward, and it necessitates other knowledge. The realization of relations leads, necessarily and swiftly, to the consciousness of responsibility. The process of this growth cannot be described in detail, but the path is clearly marked and its milestones may be numbered. Each soul is always in a society of souls. Each one, therefore, affects others, and is affected by them. It is free and, therefore, responsible for the influence which it exerts. Moreover, it is bound to other souls by love, and love always carries with it the possibility of sorrow; for sorrow is usually only love thwarted. It is not far from the truth to say that when there is no love there is no sorrow, and that the possibilities of sorrow are always increased in proportion to the perfection of being.

In time the soul finds itself not only one among myriads of souls, but it realizes that its relations to some are more intimate than to others. It needs not to seek the causes of this fact, since it cannot escape from the reality. Thus it finds itself in families, in tribes, in nations, in social groups where the bonds are strong and enduring.

Some souls, more capacious than others, have a richer and more varied experience, and thus inevitably become teachers. The process goes on, and, with both teachers and scholars, the horizon expands and the strength increases with each new day. The soul has found that it is not a solitary being dazed and saddened by the consciousness of its powers, but that it is in a society in which all are similarly endowed, and that all are pressing toward the same goal. It has discovered that its growth is hastened, or hindered, by its environment; and that the spiritual environment is ever the nearest and most potent.

Each new step in this pilgrim's progress reveals something more wonderful than the opening of a continent. It is an entrance into a larger and more complex world. A strange fact now emerges. Every enlargement of being, either of faculty or capacity, is attended by pain either physical or mental. "Whom the Lord loveth He chasteneth," seems to be a universal law rather than an isolated text. All life is strenuous because it is always attended by growth. The soul moves not only onward but upward, and climbing is always a difficult process.

Before a second step is taken the soul begins to experience suffering and sorrow; and as its growth advances it never afterward, so far as human sight has penetrated, escapes from them. Why are they allowed? and what purpose do they serve?

The soul exists in a body, and the body is the seat of sensations. Those sensations, whether pleasing or painful, belong to the physical organs, but they affect the spirit, and escape from them is impossible. Pain has a perceptible effect on the soul, even though the latter has no other relation to the body than that of tenant to a house. It suffers because of the intimate relations which it sustains to the organs through which it works.

The individual soul is related to other souls. Therefore it has plans and purposes concerning them, and it has affinities which are inseparable from existence in society. Those purposes and affinities may be gratified or thwarted. The soul sometimes finds a response from the one whom it seeks and sometimes it does not. Pain belongs to the body, and sorrow is an experience of the soul.

The body is in constant limitations, subject to diseases and accidents, and the soul is affected by all that the body feels. Because of these intimate relations.h.i.+ps the soul is limited by ignorance, and defeated in its purposes. It becomes attached to other souls, and those attachments are either rudely shattered or roughly repulsed, and, consequently, the life of the soul is as full of sorrow as is a summer day of clouds.

It faces its hindrances and rises by overcoming them. It finds pain besetting nearly every step of its advance, and the constant shadow of its existence is sorrow. Along such a pathway it moves in its ascent and, in spite of all opposition, it is never permanently hindered; while sorrow and suffering continually add to its strength. The austere experiences through which all pa.s.s hasten their spiritual growth. They are ever ministers of blessing; they pay no visits without leaving some fair gifts behind.

Questions arise here which it is difficult to answer. Why are such ministries needed? Why could not the ascent of the spirit be along an easier pathway? Why should it be necessary to write its history in tears and blood? Inquiries like these are insistent. Optimism a.s.sumes that the end always justifies the means, even when we are in the dark as to why other means were not used; and that it is better to comfort ourselves with the beneficent fact than to refuse to be comforted because we may not penetrate the depths of the Cosmic process. The emphasis of thought may well rest here. The austere is never merely the severe. What seems to human sight to be evil and only evil, always has a side of benefit.

The soul is purified and strengthened as it rises above animalism; it is made courageous by bodily pain; tears clarify its vision. Even Jesus is said to have been made perfect by the things which He suffered. The universal characteristic of life is growth, and growth ever reaches out of old and narrow toward new, larger and better environment.

The soul needs strength, vision, sympathy, faith. These qualities are the fruit of experience. Muscle is converted into strength by use; and its use is possible only as it finds something to overcome. Vision is largely the fruit of training. The man on the lookout discovers a s.h.i.+p ahead long before the pa.s.senger on the deck. That fine accuracy of sight has come to him as he has battled with the tempests, and learned to distinguish between the whiteness of flying foam and the sunlight on a sail. Clearness of spiritual vision is acquired in the same way. He who can see even to "the far-off interest of tears" has been taught his discernment by reading the meaning of nearer events.

Sympathy is the art of suffering with another without the definite choice to do so. One soul spontaneously enters into the condition of another and bears his pains and griefs as though they were his own; that is sympathy. But who ever bore the griefs of another before he himself had felt sadness? Sympathy is a fruit that grows on the tree of sorrow.

So intensely is this felt that even kindly words in hours of deep trial are ungrateful if they come from one who had had no hard experience of his own. In proportion as one has borne his own griefs he is presumed to be able to bear the griefs of others. He who has pa.s.sed through the valley of the shadow, and who knows the way, is the only one whose hand is sought by another approaching the same valley. No human characteristic is more beautiful, or more appreciated, than sympathy; but its genuineness is seldom trusted unless the one offering it is known to have suffered himself.

Jesus is said to have been a man of sorrows and acquainted with grief, and, therefore, has led the long procession of the broken-hearted toward hope and peace. There is no other place known among men for the cultivation of sympathy except the school of suffering.

If possible, faith even more than sympathy is dependent on struggle.

There is no other conceivable means by which it can be acquired. It cannot be imparted. No multiplying of words increases faith. If one has been in the blackest darkness and some way, he knows not how, has been led out into light, it will be easier for him to think that the same experience may be realized again. If every sorrow has had in it some hidden seed of blessing; if the overcoming of hindrances has ever increased strength; if at the very moment that calamity seemed ready to destroy the storm has blown around, and this has occurred again and again, it is impossible to refrain from expecting, or at least hoping, that behind the darkness an unseen hand is making things to work for good. Faith is essential to courage. He never cares to struggle who knows that failure is just ahead. Courage is required as the soul progresses, and becomes more deeply conscious of the mysteries and enemies by which it is surrounded. Faith results from the experience of beneficent leading. If one has been guided by love through many periods, and if that love has always been found waiting for its object on every corner of life, it will, ere long, be expected, watched for, and trusted.

Strength, vision, sympathy, courage, the fair attributes of the soul, all appear as it overcomes difficulties, fights doubts, goes deep into sorrow, and thus learns to realize that it is being led. It is easy to see how sorrow, pain, and death in the older legends and poetry were so often spoken of as beneficent angels. They are like those Sisters of Charity who hide beneath their long black bonnets serene and angelic faces. The austere in human life has never yet been explained, but it has been justified millions of times, and will be justified every time a human soul rises toward the goal for which all were created and toward which all, slowly or swiftly, are moving.

These conclusions have many confirmations, and with some of them it will be worth while to spend a little time. Every thinking man's experience a.s.sures him that he grows by overcoming. Emerson has finely said that we have occasion to thank our faults, by which he means limitations; and he has also reminded us that the oyster mends its broken sh.e.l.l with pearl.

We do not like overmuch to read with care our own experiences; but, when we are honest, we see that every struggle has left a residuum of added strength, that every loss has been a gain, that every calamity has opened doors into a larger world, and that what has been dreaded most has really most enriched us. Experience is a wise teacher.

History confirms the witness of experience. The strong man has always gained strength by struggle. The story of a few of the preeminent teachers is impressive reading. Mahomet knew the bitter pangs of poverty; Epictetus was a slave; Socrates was regarded as a fanatic, if not a lunatic, by most of the people of Athens; Siddhartha is said to have been a useless and luxurious young man until, wearied with the monotony of his father's palace, he ventured into the larger world and saw wherever he went poverty, sickness, death. He was startled into activity by the want, woe, and misery through which his pathway led.

Nearly all moral and spiritual leaders have had to suffer and thus grow strong. Mere genius has done little for human progress. It has made physical discoveries, but seldom touched the sphere of the soul. Elijah heard the voice of G.o.d in the midst of the terrors of the wilderness in which he was ready to die; Isaiah shared the usual fate of reformers and spoke his message into the ears of those who returned insult for warning. The story of Job is a long tragedy,--the world's tragedy, the tragedy of the soul in all ages. What deeps of anguish Dante fathomed before he could begin to write! Who can read the story of "Faust," as Goethe has interpreted it, without feeling that in it he has given the world in thin disguise much of his own life-story? Shakespeare alone, of men of genius of the first rank, seems to have learned comparatively few of his lessons in the school of suffering. But, possibly, if more were known of Shakespeare, it would be found that Lear, Macbeth, and Hamlet are but the expressions of lessons learned as he fought life's battle.

The "In Memoriam" of Tennyson, the "De Profundis" of Mrs. Browning, and the rich and glorious music of Robert Browning could have come only from souls which had been profoundly moved by grief and pain. All men listen most attentively to those who have gone farthest into the dark shadows.

The austere in human experience always accomplishes a purpose of blessing; and the soul comes into such an environment, not for the purpose of being humiliated, but in order that its strength may be developed, its sight clarified, and its powers perfected.

Thus we reach a rational basis for optimism. It has been said that optimism must not only show that beneficent results are being accomplished in human life, but it must also justify the means by which such results are achieved. It is not enough to show that all will be well in the end; it must be shown that even grief, pain, loss, and death are ordained to be the servants of man. This is evident to all who allow themselves to reach to the deeper meanings of their limitations and sufferings.

Opposite conclusions have been reached by some of those who have studied the hard and harsh phenomena of human life. The dreamy Hindu mind at first seemed to discern the truth that suffering is but the under side of blessing, and the hymns of the Vedas are full of hope and antic.i.p.ation of better times; but, under the stress of prolonged disappointment and measureless calamities, bewildered in his attempt to explain the mystery of suffering, the Hindu at last came to deny its reality. But no bitter trials can be escaped by denial, and in India, to-day, disappointment and calamity are no less frequent than in elder ages. Refusal to believe in darkness effects no change in a midnight.

The negation of precipices makes the ascent of a mountain no easier, and the denial of sickness, sorrow, and death deliver none from their presence. On the other hand, the very rocks that are the most difficult to scale will lift the climber toward an ampler horizon; and he who places his feet upon his temptations and sorrows will see in his own life the increasing purpose that widens with the suns.

Slowly, and over many obstacles, the soul rises from its humiliation and presses toward the heights, and every forest pa.s.sed and every mountain scaled adds to its stature, to the swiftness of its advance, and to the glory of its vision.

The teaching of Jesus concerning the ministry of the austere has greatly changed the popular estimate of the value of many of the experiences through which men pa.s.s. Sorrow, pain, and death were formerly regarded as enemies, and only enemies, and they are still so regarded where the full force of His message is either not welcomed or not understood. The common opinion in many quarters, even to this day, is that suffering is either a hideous mistake in the universe, an awful nightmare, or a cruel mockery. Paul, using language as men used it in his time, spoke of death as an enemy. That he was speaking popularly, rather than technically, is evident because he also said that the sting of death--that which made it dreaded--is sin. Jesus, however, justified the method by which men are perfected; and His teaching harmonizes with what may be learned by a reverent scrutiny of the nature of things. The more carefully "the Cosmic process" is studied, the clearer it becomes that events are so ordered that, sooner or later, everything helps toward richer and better conditions. A tidal wave or a pestilence may seem to be inexplicable, but even pestilence teaches men habits of thrift and cleanliness, and tidal waves warn them of their points of danger.