The Sources of Religious Insight Part 11

"That is the great word. Don't you see what ails your father's point of view, and my wife's? One wants absolute security in one way for Ruth; the other wants absolute security in another way for you. And security--why, it's just the one thing a human being can't have, the thing that's the d.a.m.nation of him if he gets it! The reason it is so hard for a rich man to enter the Kingdom of Heaven is that he has that false sense of security. To demand it just disintegrates a man.

I don't know why. It does."

Oliver shook his head uncertainly.

"I don't quite follow you, sir. Oughtn't one to try to be safe?"

"One ought to try, yes. That is common prudence. But the point is that, whatever you do or get, you aren't after all secure. There is no such condition, and the harder you demand it, the more risk you run. So it is up to a man to take all reasonable precautions about his money, or his happiness, or his life, and trust the rest. What every man in the world is looking for is the sense of having the mastery over life. But I tell you, boy, there is only one thing that really gives it!"

"And that is?"

Lannithorne hesitated perceptibly. For the thing he was about to tell this undisciplined lad was his most precious possession; it was the price of wisdom for which he had paid with the years of his life. No man parts lightly with such knowledge.

"It comes," he said, with an effort, "with the knowledge of our power to endure. That's it. _You are safe only when you can stand everything that can happen to you._ Then, and then only! Endurance is the measure of a man! ... Sometimes I think it is harder to endure what we deserve, like me," said Lannithorne, "than what we don't. I was afraid, you see, afraid for my wife and all of them.

Anyhow, take my word for it. Courage is security. There is no other kind."

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"Then--Ruth and I--"

"Ruth is the core of my heart!" said Lannithorne thickly. "I would rather die than have her suffer more than she must. But she must take her chances like the rest. It is the law of things. If you know yourself fit for her, and feel reasonably sure you can take care of her, you have a right to trust the future. Myself, I believe there is some One to trust it to."

The speaker of this hard-won wisdom, after this appeal to the eternal, utters his last tremulous word as from a father's loving heart, and then the interview must end. The author concludes:

Finding his way out of the prison yard a few minutes later, Oliver looked, unseeing, at the high walls that soared against the blue spring sky. He could not realise them, there was such a sense of light, air, s.p.a.ce, in his spirit.

Apparently, he was just where he had been an hour before, with all his battles still to fight, but really he knew they were already won, for his weapon had been forged and put in his hand. He left his boyhood behind him as he pa.s.sed that stern threshold, for the last hour had made a man of him, and a prisoner had given him the master-key that opens every door.

VI

Now this, I insist, is insight. It is no "soft" doctrine. It is far beyond the sort of pragmatism that accepts the test of momentary results. As far as it goes, it is religious insight. It is insight, moreover, into the nature of certain ills which cannot, yes, which in principle, and even by omnipotence, {251} could not, be simply removed from existence without abolis.h.i.+ng the conditions which are logically necessary to the very highest good that we know. Life in the spirit simply presupposes the conditions that these ills exemplify.

What sorrow is deeper than the full recognition of one's own now irrevocable deed, if one has, hereupon, fully to confess that this deed is, from one's own present point of view, a crime? Yet how could such ills be simply removed from existence if any range of individual expression, of freedom, of power to choose is to be left open at all?

How can one possess spiritual effectiveness--the privilege that youth most ardently demands--without a.s.suming the risk involved in taking personal responsibility for some aspects of the lives of our fellows?

As for our blunders, what more precious privilege do we all claim than the privilege of making our own blunders, or at least a due proportion of them? When we act, every act is done for eternity, since it is irrevocable. When we love, we ask the privilege to bind up other destinies with our own. The tragedies of such a world as ours are, therefore, not such as could be simply wiped out of existence, unless one were ready to deprive every individual personality both of its range of free choice and of its effectiveness of action. When we suffer, then, in such a world, we know indeed that there need have been no such suffering had there been no world at all. But precisely when our ills are most bound up with {252} our own personal wills, we know that no mere removal of such ills could have occurred without the abolition of all the conditions which our spiritual freedom, our longing for effectiveness, and our love for union with other personalities make us regard as the conditions of the highest good. No G.o.d could conceivably give you the good of self-expression without granting you the privilege, not only of choosing wrongly, but of involving your brethren in the results of your misdeed. For when you love your kind, you aim to be a factor in their lives; and to deprive you of this privilege would be to insure your total failure. But if you possess this privilege, you share in a life that, in proportion to its importance and depth and range and richness of spiritual relations, is full of the possibilities of tragedy.

Face such tragedy, however, and what does it show you? The possibility, not of annulling an evil, or of ceasing to regret it, but of showing spiritual power, first, through idealising your grief, by seeing even through this grief the depth of the significance of our relations as individuals to one another, to our social order, and to the whole of life; secondly, through enduring your fortune; and thirdly, through conquering, by the might of the spirit, those goods which can only be won through such sorrow. What those goods are, the convict has just, if only in small part, told us. Griselda told us something about them which is much deeper still. For adversity and loyalty are, indeed, simply inseparable {253} companions. There could not be loyalty in a world where the loyal being himself met no adversities that personally belonged to and entered his own inner life. That this is true, let every loyal experience bear witness.

Now such sorrows, such idealised evils, which are so interwoven with good that if the precious grief were wholly removed from existence, the courage, the fidelity, the spiritual self-possession, the peace through and in and beyond tribulation which such trials alone make possible, would also be removed--they surely show us that the abstract principle: "Evil ought to be abolished," is false. They show us that the divine will also must be made perfect through suffering.

Since we can comprehend the meaning of such experiences only through resolute action, through courage, through loyalty, through the power of the spirit, they in no wise justify sloth, or mere pa.s.sivity, or mystical idleness. The active dealing with such sorrow gives, as James himself once well a.s.serts, a new dimension to life. No experiences go further than do these to show us how, in our loyalty and in our courage, we are becoming one with the master of life, who through sorrow overcomes.

Let man, the destroyer, then remember that there is one ill which he could not destroy, even if he were G.o.d, without also destroying all the spiritual prowess in which all those rejoice who, inspired by an ambition infinitely above that of Achilles, long {254} to be one with G.o.d through bearing and overcoming the sorrows of a world.

We have thus indicated a source of insight. To tell more about what it reveals would at once lead me, as you see, close to the most vital of all Christian teachings, the doctrine of the Atonement. But such a study belongs elsewhere.

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VII

THE UNITY OF THE SPIRIT AND THE INVISIBLE CHURCH

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VII

THE UNITY OF THE SPIRIT AND THE INVISIBLE CHURCH

My present and concluding lecture must begin with some explanations of what I mean by the term "The Unity of the Spirit." Then I shall have to define my use of the term "The Invisible Church." Thereafter, we shall be free to devote ourselves to the consideration of a source of religious insight as omnipresent as it is variously interpreted by those who, throughout all the religious world, daily appeal to its guidance. The outcome of our discussion may help some of you, as I hope, to turn your attention more toward the region where the greatest help is to be found in the cultivation of that true loyalty which, if I am right, is the heart and core of every higher religion.

I

In these lectures I have repeatedly called the religious objects, that is, the objects whereof the knowledge tends to the salvation of man, "superhuman" and "supernatural" objects. I have more or less fully explained, as I went, the sense in which {258} I hold these objects to be both superhuman and supernatural. But every use of familiar traditional terms is likely to arouse misunderstandings. I have perfectly definite reasons for my choice of the traditional words in question as adjectives wherewith to characterise the religious objects. But I do not want to leave in your minds any doubts as to what my usage is deliberately intended to imply. I do not want to seem to make any wrong use of the vaguer a.s.sociations which will be in your minds when something human is compared with something superhuman, and when the natural and the supernatural are contrasted. This closing lecture, in which I am to deal with an aspect of spiritual life which we have everywhere in our discourse tacitly presupposed, but which now is to take its definitive place on our list of sources of religious insight, gives me my best opportunity to forestall useless misunderstandings by putting myself upon record as to the precise sense in which both the new source itself and everything else superhuman and supernatural to which religion has a rational right to appeal is, to my mind, a reality, and is a source or an object of human insight. I shall therefore explain the two adjectives just emphasised by giving you a somewhat fuller account of their sense than I have heretofore stated. If the new account touches upon technical matters, I hope that, by our long list of ill.u.s.trations of the superhuman and of the supernatural, we have now sufficiently prepared the way.

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In my general sketch of the characteristics of human nature which awaken in us the sense of our need for salvation, I laid stress, both in our first and in our second lectures, upon our narrowness of outlook as one princ.i.p.al and pervasive defect of man as he naturally is const.i.tuted. I ill.u.s.trated this narrowness by some of its most practically noteworthy instances. Repeatedly I returned, in later discussions, to this same feature of our life. Now man's narrowness of natural outlook upon life is first of all due to something which I have to call the "form" of human consciousness. What I mean by this form, I have already ill.u.s.trated to you freely by the very instances to which I have just referred. But technical clearness as to such topics is hard to attain. Allow me, then, to insist with some care upon matters which are as influential in moulding our whole destiny as they are commonly neglected in our discussions of the problems of life and of reality.

_Man can attend to but a very narrow range of facts at any one instant._ Common-sense observation shows you this. Psychological experiment emphasises it in manifold ways. Listen to a rhythmic series of beats--drum beats--or the strokes of an engine, or the feet of horses pa.s.sing by in the street. You cannot directly grasp with entire clearness more than a very brief sequence of these beats, or other sounds, or of rhythmic phrases of any kind. If the rhythm of a regularly repeated set of sounds is too {260} long, or too complex, it becomes confused for you. You cannot make out by your direct attention what it is at least until it has by repet.i.tion grown familiar. Let several objects be brought before you at once. You can attend to one and then to another at pleasure if only they stay there to be attended to. But only a very few distinct objects can be suddenly seen at once, and at a single glance, and recognised, through that one instantaneous presentation, for what they are. If the objects are revealed to you in the darkness by an electric spark, or are seen through a single slit in a screen that rapidly moves before your eyes--so that the objects are exposed to your observation only during the extremely brief time when the slit pa.s.ses directly between them and your eyes--this limit of your power to grasp several distinct objects at once, upon a single inspection, can be experimentally tested. The results of such experiments concern us here only in the most general way. Enough--as such tests show--what one may call the span of our consciousness, its power to grasp many facts in any one individual moment of our lives, is extremely limited. It is limited as to the number of simultaneously presented facts that we can grasp at one view, can distinguish, and recognise, and hold clearly before us. It is also limited with regard to the number and the duration of the successive facts that we can so face as directly to grasp the character of their succession, rhythmic or otherwise.

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Now this limitation of the span of our consciousness is, I repeat, an ever-present defect of our human type of conscious life. That is why I call it a defect in the "form" of our conscious life. It is not a defect limited to the use of any one of our senses. It is not a failure of eyes or of ears to furnish to us a sufficient variety of facts to observe. On the contrary, both our eyes and our ears almost constantly rain in upon us, especially during our more desultory waking life, an overwealth of impressions. If we want to know facts, and to attain clearness, we have to pick out a few of these impressions, from instant to instant, for more careful direct inspection. In any case, then, this limitation is not due to the defects of our senses. It is our whole conscious make-up, our characteristic way of becoming aware of things, which is expressed by this limitation of our conscious span. On this plan our human consciousness is formed. Thus our type of awareness is const.i.tuted. In this way we are all doomed to live. It is our human fate to grasp clearly only a few facts or ideas at any one instant. And so, being what we are, we have to make the best of our human nature.

Meanwhile, it is of our very essence as reasonable beings that we are always contending with the consequences of this our natural narrowness of span. We are always actively rebelling at our own form of consciousness, so long as we are trying to know or to do anything significant. We want to grasp {262} many things at once, not merely a few. We want to survey life in long stretches, not merely in instantaneous glimpses. We are always like beings who have to see our universe through the cracks that our successive instants open before us, and as quickly close again. And we want to see things, not through these instantaneous cracks, but without intervening walls, with wide outlook, and in all their true variety and unity. Nor is this rebellion of ours against the mere form of consciousness any merely idle curiosity or peevish seeking for a barren wealth of varieties.

Salvation itself is at stake in this struggle for a wider clearness of outlook. The wisest souls, as we have throughout seen, agree with common-sense prudence in the desire to see at any one instant greater varieties of ideas and of objects than our form of consciousness permits us to grasp. To escape from the limitations imposed upon us by the natural narrowness of our span of consciousness--by the form of consciousness in which we live--this is the common interest of science and of religion, of the more contemplative and of the more active aspects of our higher nature. _Our form of consciousness is one of our chief human sorrows._

By devices such as the rhythmic presentation of facts to our attention we can do something--not very much--to enlarge our span of consciousness. But for most purposes we can make only an _indirect,_ not a _direct,_ escape from our limitations of span. Our salvation depends upon the winning of such {263} indirect successes. Indirectly we escape, in so far as we use our powers of habit-forming, of memory, and of abstraction, to prepare for us objects of momentary experience such as have come to acquire for us a wide range of meaning, so that, when we get before our momentary attention but a few of these objects at once, we still are able to comprehend, after our human fas.h.i.+on, ranges and connections and unities of fact which the narrow form of our span of consciousness forbids us to grasp with directness. Thus, the repet.i.tion of similar experiences forms habits such that each element of some new instant of pa.s.sing experience comes to us saturated with the meaning that, as we look back upon our past life, we suppose to have resulted from the whole course of what has happened. And through such endlessly varied processes of habit-forming, we come to reach stages of insight in which the instantaneous presentation of a few facts gets for us, at a given moment, the value of an indirect appreciation of what we never directly grasp--that is, the value of a wide survey of life. All that we usually call knowledge is due to such indirect grasping of what the instant can only hint to us, although we usually feel as if this indirect presentation were itself a direct insight. Let me exemplify: The odour of a flower may come to us burdened with a meaning that we regard as the total result of a whole summer of our life. The wrinkled face of an old man reveals to us, in its momentarily presented {264} traces, the signs of what we take to have been his lifetime's experience and slowly won personal character. And, in very much the same way, almost any pa.s.sing experience may seem to us to speak with the voice of years, or even of ages, of human life. To take yet another instance: a single musical chord epitomises the result of all our former hearings of the musical composition which it introduces.

In this way we live, despite our narrowness, _as if_ we saw widely; and we constantly view _as if it were_ our actual experience, a sense and connection of things which actually never gets fully translated in any moment of our lives, but is always simply presupposed as the interpretation which a wider view of life _would_ verify. Thus bounded in the nutsh.e.l.l of the pa.s.sing instant, we count ourselves (in one way or another, and whatever our opinions), kings of the infinite realm of experience, or would do so were it not that, like Hamlet, we have so many "bad dreams," which make us doubt the correctness of our interpretations, and feel our need of an escape from this stubborn natural prison of our own form of consciousness. We therefore appeal, in all our truth-seeking, to a wider view than our own present view.

Our most systematic mode of indirect escape from the consequences of our narrow span of consciousness, is the mode which our thinking processes, that is, our dealings with abstract and general ideas exemplify.

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Such abstract and general ideas, as we earlier saw, are means to ends--never ends in themselves. By means of generalisation or abstraction we can gradually come to choose signs which we can more or less successfully subst.i.tute for long series of presented objects of experience; and we can also train ourselves into active ways of estimating or of describing things--ways such, that by reminding ourselves of these our active att.i.tudes toward the business of life, we can seem to ourselves to epitomise in an instant the sense of years or even of ages of human experience. Such signs and symbols and att.i.tudes const.i.tute our store of general and abstract ideas. Our more or less systematic and voluntary thinking is a process of observing, at one or another instant, the connections and the meanings of a very few of these our signs and att.i.tudes at once. We actively put together these ideas of ours, and watch, at the instant, the little connections that then and there are able to appear, despite the narrowness of our span of consciousness. That, for instance, is what happens when we add up columns of figures, or think out a problem, or plan our practical lives. But because each of the ideas used, each of these signs or symbols or att.i.tudes, can be more or less safely subst.i.tuted for some vast body of facts of experience, what we observe only in and through our narrow span can indirectly help us to appreciate something whose real meaning only a very wide range of experience, a consciousness whose {266} span is enormously vaster than ours, could possibly present directly.

Thus, confined to our own form and span of consciousness as we are, we spend our lives in acquiring or devising ways to accomplish indirectly what we are forbidden directly to attain, namely, the discovery of truth and of meaning such as only a consciousness of another form than ours can realise. Now, as I maintained in our third and fourth lectures, _the whole validity and value of this indirect procedure of ours depends upon the principle that such a wider view of things, such a larger unity of consciousness, such a direct grasp of the meanings at which we indirectly but ceaselessly aim is a reality in the universe._ As I there maintained, _the whole reality of the universe itself must he defined, in terms of the reality of such an inclusive and direct grasp of the whole sense of things._ I can here only repeat my opinion that this thesis is one which n.o.body can deny without self-contradiction.

Now the difference between the narrow form of consciousness that we human beings possess and the wider and widest forms of consciousness whose reality every common-sense effort to give sense to life, and every scientific effort to discover the total verdict of experience presupposes--the difference, I say, between these two forms of consciousness is _literally_ expressed by calling the one form (the form that we all possess) _human,_ and by calling the other form (the form of a wider consciousness which views {267} experience as it is) _superhuman._ The wider conscious view of things that we share only indirectly, through the devices just pointed out, is certainly not human; for no mortal man ever directly possesses it. It is real; for, as we saw in our study of the reason, if you deny this a.s.sertion in one shape, you reaffirm it in another. For you can define the truth and falsity of your own opinions only by presupposing a wader view that sees as a whole what you see in fragments. That unity of consciousness which we presuppose in all our indirect efforts to get into touch with its direct view of truth is above our level. It includes what we actually get before us in our form of consciousness.

It also includes all that we are trying to grasp indirectly. Now what is not human, and is above our level, and includes all of our insight, but transcends and corrects our indirect efforts by its direct grasp of facts as they are, can best be called superhuman. _The thesis that such a superhuman consciousness is a reality is a thesis precisely equivalent to the a.s.sertion that our experience has any real sense or connection whatever_ beyond the mere fragment of connectedness that, at any one instant, we directly grasp.

Furthermore, to call such a larger consciousness--inclusive of our own, but differing from ours, in form, by the vastness of its span and the variety and completeness of the connections that it surveys--to call it, I say, a _supernatural_ consciousness is to use a phraseology that can be very {268} deliberately and, if you choose, technically defended. By "natural" we mean simply: Subject to the laws which hold for the sorts of beings whose character and behaviour our empirical sciences can study. If you suddenly found that you could personally and individually and clearly grasp, by an act of direct attention, the sense and connection of thousands of experiences at once, instead of the three or four presented facts of experience whose relations you can now directly observe in any one of your moments of consciousness, you would indeed say that you had been miraculously transformed into another type of being whose insight had acquired an angelic sort of wealth and clearness. But whenever you a.s.sert (as every scientific theory, and every common-sense opinion, regarding the real connections of the facts of human experience requires you to a.s.sert), that not only thousands, but a countless collection of data of human experience actually possess a perfectly coherent total sense and meaning, such as no individual man ever directly observes, this your a.s.sertion, which undertakes to be a report of facts, and which explicitly relates to facts of experience, implies the a.s.sertion that there exists such a superhuman survey of the real nature and connection of our own natural realm of conscious life. We ourselves are strictly limited by the natural conditions that determine our own form of consciousness. And no conditions can be regarded by us as more characteristically natural than are these. For {269} us human beings to transcend those conditions, by surveying countless data at once, would require an uttermost exception to the natural laws which are found to govern our human type of consciousness. To believe that any man ever had accomplished the direct survey of the whole range of the physical connections of the solar and stellar systems at once--in other words, had grasped the whole range of astronomical experience in a single act of attention--would be to believe that a most incredible miracle had at some time taken place--an incredible miracle so far as any knowledge that we now possess enables us to foresee what the natural conditions under which man lives, and is, in human form, conscious, permit. But, on the other hand, to accept, as we all do, the validity of that scientific interpretation of the data of human experience which astronomy reports is to acknowledge that such an interpretation more or less completely records a system of facts which are nothing if they are not in some definite sense empirical, although, in their wholeness, they are experienced by no man. That is, the acceptance of the substantial truth of astronomy involves the acknowledgment that some such, to us simply superhuman, consciousness is precisely as real as the stars are real, and as their courses, and as all their relations are real. Yet, of course, we cannot undertake to investigate any process such as would enable us to define the natural conditions under which any such superhuman {270} survey of astronomical facts would become psychologically possible.

The acceptance of our natural sciences, as valid interpretations of connections of experience which our form of consciousness forbids us directly to verify, logically presupposes, at every step, that such superhuman forms and unities of consciousness are real. For the facts of science are indefinable except as facts in and for a real experience. But, on the other hand, we can hope for no advance in physical or in psychological knowledge which would enable us to bring these higher forms of consciousness under what we call natural laws.