Light On The Path and Through the Gates of Gold Part 6

The same argument holds good with regard to intellectual pleasures; the same law operates.

We see men who are the flower of their age in intellect, who pa.s.s beyond their fellows and tower over them, entering at last upon a fatal treadmill of thought, where they yield to the innate indolence of the soul and begin to delude themselves by the solace of repet.i.tion.

Then comes the barrenness and lack of vitality,--that unhappy and disappointing state into which great men too often enter when middle life is just pa.s.sed. The fire of youth, the vigor of the young intellect, conquers the inner inertia and makes the man scale heights of thought and fill his mental lungs with the free air of the mountains. But then at last the physical reaction sets in; the physical machinery of the brain loses its powerful impetus and begins to relax its efforts, simply because the youth of the body is at an end. Now the man is a.s.sailed by the great tempter of the race who stands forever on the ladder of life waiting for those who climb so far. He drops the poisoned drop into the ear, and from that moment all consciousness takes on a dulness, and the man becomes terrified lest life is losing its possibilities for him. He rushes back on to a familiar platform of experience, and there finds comfort in touching a well-known chord of pa.s.sion or emotion.

And too many having done this linger on, afraid to attempt the unknown, and satisfied to touch continually that chord which responds most readily. By this means they get the a.s.surance that life is still burning within them.

But at last their fate is the same as that of the gourmand and the drunkard. The power of the spell lessens daily as the machinery which feels loses its vitality; and the man endeavors to revive the old excitement and fervor by striking the note more violently, by hugging the thing that makes him feel, by drinking the cup of poison to its fatal dregs. And then he is lost; madness falls on his soul, as it falls on the body of the drunkard. Life has no longer any meaning for him, and he rushes wildly into the abysses of intellectual insanity.

A lesser man who commits this great folly wearies the spirits of others by a dull clinging to familiar thought, by a persistent hugging of the treadmill which he a.s.serts to be the final goal. The cloud that surrounds him is as fatal as death itself, and men who once sat at his feet turn away grieved, and have to look back at his early words in order to remember his greatness.

VII

What is the cure for this misery and waste of effort? Is there one? Surely life itself has a logic in it and a law which makes existence possible; otherwise chaos and madness would be the only state which would be attainable.

When a man drinks his first cup of pleasure his soul is filled with the unutterable joy that comes with a first, a fresh sensation. The drop of poison that he puts into the second cup, and which, if he persists in that folly, has to become doubled and trebled till at last the whole cup is poison,--that is the ignorant desire for repet.i.tion and intensification; this evidently means death, according to all a.n.a.logy. The child becomes the man; he cannot retain his childhood and repeat and intensify the pleasures of childhood except by paying the inevitable price and becoming an idiot. The plant strikes its roots into the ground and throws up green leaves; then it blossoms and bears fruit. That plant which will only make roots or leaves, pausing persistently in its development, is regarded by the gardener as a thing which is useless and must be cast out.

The man who chooses the way of effort, and refuses to allow the sleep of indolence to dull his soul, finds in his pleasures a new and finer joy each time he tastes them,--a something subtile and remote which removes them more and more from the state in which mere sensuousness is all; this subtile essence is that elixir of life which makes man immortal. He who tastes it and who will not drink unless it is in the cup finds life enlarge and the world grow great before his eager eyes. He recognises the soul within the woman he loves, and pa.s.sion becomes peace; he sees within his thought the finer qualities of spiritual truth, which is beyond the action of our mental machinery, and then instead of entering on the treadmill of intellectualisms he rests on the broad back of the eagle of intuition and soars into the fine air where the great poets found their insight; he sees within his own power of sensation, of pleasure in fresh air and suns.h.i.+ne, in food and wine, in motion and rest, the possibilities of the subtile man, the thing which dies not either with the body or the brain. The pleasures of art, of music, of light and loveliness,--within these forms, which men repeat till they find only the forms, he sees the glory of the Gates of Gold, and pa.s.ses through to find the new life beyond which intoxicates and strengthens, as the keen mountain air intoxicates and strengthens, by its very vigor. But if he has been pouring, drop by drop, more and more of the elixir of life into his cup, he is strong enough to breathe this intense air and to live upon it. Then if he die or if he live in physical form, alike he goes on and finds new and finer joys, more perfect and satisfying experiences, with every breath he draws in and gives out.

CHAPTER II

THE MYSTERY OF THRESHOLD

I

There is no doubt that at the entrance on a new phase of life something has to be given up. The child, when it has become the man, puts away childish things. Saint Paul showed in these words, and in many others which he has left us, that he had tasted of the elixir of life, that he was on his way towards the Gates of Gold. With each drop of the divine draught which is put into the cup of pleasure something is purged away from that cup to make room for the magic drop. For Nature deals with her children generously: man's cup is always full to the brim; and if he chooses to taste of the fine and life-giving essence, he must cast away something of the grosser and less sensitive part of himself. This has to be done daily, hourly, momently, in order that the draught of life may steadily increase. And to do this unflinchingly, a man must be his own schoolmaster, must recognise that he is always in need of wisdom, must be ready to practise any austerities, to use the birch-rod unhesitatingly against himself, in order to gain his end. It becomes evident to any one who regards the subject seriously, that only a man who has the potentialities in him both of the voluptuary and the stoic has any chance of entering the Golden Gates. He must be capable of testing and valuing to its most delicate fraction every joy existence has to give; and he must be capable of denying himself all pleasure, and that without suffering from the denial. When he has accomplished the development of this double possibility, then he is able to begin sifting his pleasures and taking away from his consciousness those which belong absolutely to the man of clay. When those are put back, there is the next range of more refined pleasures to be dealt with. The dealing with these which will enable a man to find the essence of life is not the method pursued by the stoic philosopher. The stoic does not allow that there is joy within pleasure, and by denying himself the one loses the other. But the true philosopher, who has studied life itself without being bound by any system of thought, sees that the kernel is within the sh.e.l.l, and that, instead of crunching up the whole nut like a gross and indifferent feeder, the essence of the thing is obtained by cracking the sh.e.l.l and casting it away. All emotion, all sensation, lends itself to this process, else it could not be a part of man's development, an essential of his nature. For that there is before him power, life, perfection, and that every portion of his pa.s.sage thitherwards is crowded with the means of helping him to his goal, can only be denied by those who refuse to acknowledge life as apart from matter. Their mental position is so absolutely arbitrary that it is useless to encounter or combat it. Through all time the unseen has been pressing on the seen, the immaterial overpowering the material; through all time the signs and tokens of that which is beyond matter have been waiting for the men of matter to test and weigh them. Those who will not do so have chosen the place of pause arbitrarily, and there is nothing to be done but let them remain there undisturbed, working that treadmill which they believe to be the utmost activity of existence.

II

There is no doubt that a man must educate himself to perceive that which is beyond matter, just as he must educate himself to perceive that which is in matter. Every one knows that the early life of a child is one long process of adjustment, of learning to understand the use of the senses with regard to their special provinces, and of practice in the exercise of difficult, complex, yet imperfect organs entirely in reference to the perception of the world of matter. The child is in earnest and works on without hesitation if he means to live. Some infants born into the light of earth shrink from it, and refuse to attack the immense task which is before them, and which must be accomplished in order to make life in matter possible.

These go back to the ranks of the unborn; we see them lay down their manifold instrument, the body, and fade into sleep. So it is with the great crowd of humanity when it has triumphed and conquered and enjoyed in the world of matter. The individuals in that crowd, which seems so powerful and confident in its familiar demesne, are infants in the presence of the immaterial universe. And we see them, on all sides, daily and hourly, refusing to enter it, sinking back into the ranks of the dwellers in physical life, clinging to the consciousnesses they have experienced and understand. The intellectual rejection of all purely spiritual knowledge is the most marked indication of this indolence, of which thinkers of every standing are certainly guilty.

That the initial effort is a heavy one is evident, and it is clearly a question of strength, as well as of willing activity. But there is no way of acquiring this strength, or of using it when acquired, except by the exercise of the will. It is vain to expect to be born into great possessions. In the kingdom of life there is no heredity except from the man's own past. He has to acc.u.mulate that which is his. This is evident to any observer of life who uses his eyes without blinding them by prejudice; and even when prejudice is present, it is impossible for a man of sense not to perceive the fact. It is from this that we get the doctrine of punishment and salvation, either lasting through great ages after death, or eternal. This doctrine is a narrow and unintelligent mode of stating the fact in Nature that what a man sows that shall he reap. Swedenborg's great mind saw the fact so clearly that he hardened it into a finality in reference to this particular existence, his prejudices making it impossible for him to perceive the possibility of new action when there is no longer the sensuous world to act in. He was too dogmatic for scientific observation, and would not see that, as the spring follows the autumn, and the day the night, so birth must follow death. He went very near the threshold of the Gates of Gold, and pa.s.sed beyond mere intellectualism, only to pause at a point but one step farther. The glimpse of the life beyond which he had obtained appeared to him to contain the universe; and on his fragment of experience he built up a theory to include all life, and refused progress beyond that state or any possibility outside it. This is only another form of the weary treadmill. But Swedenborg stands foremost in the crowd of witnesses to the fact that the Golden Gates exist and can be seen from the heights of thought, and he has cast us a faint surge of sensation from their threshold.

III

When once one has considered the meaning of those Gates, it is evident that there is no other way out of this form of life except through them. They only can admit man to the place where he becomes the fruit of which manhood is the blossom. Nature is the kindest of mothers to those who need her; she never wearies of her children or desires them to lessen in mult.i.tude. Her friendly arms open wide to the vast throng who desire birth and to dwell in forms; and while they continue to desire it, she continues to smile a welcome. Why, then, should she shut her doors on any? When one life in her heart has not worn out a hundredth part of the soul's longing for sensation such as it finds there, what reason can there be for its departure to any other place? Surely the seeds of desire spring up where the sower has sown them. This seems but reasonable; and on this apparently self-evident fact the Indian mind has based its theory of re-incarnation, of birth and re-birth in matter, which has become so familiar a part of Eastern thought as no longer to need demonstration. The Indian knows it as the Western knows that the day he is living through is but one of many days which make up the span of a man's life. This certainty which is possessed by the Eastern with regard to natural laws that control the great sweep of the soul's existence is simply acquired by habits of thought. The mind of many is fixed on subjects which in the West are considered unthinkable. Thus it is that the East has produced the great flowers of the spiritual growth of humanity. On the mental steps of a million men Buddha pa.s.sed through the Gates of Gold; and because a great crowd pressed about the threshold he was able to leave behind him words which prove that those Gates will open.

CHAPTER III

THE INITIAL EFFORT

I

It is very easily seen that there is no one point in a man's life or experience where he is nearer the soul of things than at any other.

That soul, the sublime essence, which fills the air with a burnished glow, is there, behind the Gates it colors with itself. But that there is no one pathway to it is immediately perceived from the fact that this soul must from its very nature be universal. The Gates of Gold do not admit to any special place; what they do is to open for egress from a special place.

Man pa.s.ses through them when he casts off his limitation. He may burst the sh.e.l.l that holds him in darkness, tear the veil that hides him from the eternal, at any point where it is easiest for him to do so, and most often this point will be where he least expects to find it.

Men go in search of escape with the help of their minds, and lay down arbitrary and limited laws as to how to attain the, to them, unattainable.

Many, indeed, have hoped to pa.s.s through by the way of religion, and instead they have formed a place of thought and feeling so marked and fixed that it seems as though long ages would be insufficient to enable them to get out of the rut! Some have believed that by the aid of pure intellect a way was to be found; and to such men we owe the philosophy and metaphysics which have prevented the race from sinking into utter sensuousness. But the end of the man who endeavors to live by thought alone is that he dwells in fantasies, and insists on giving them to other men as substantial food. Great is our debt to the meta-physicians and transcendentalists; but he who follows them to the bitter end, forgetting that the brain is only one organ of use, will find himself dwelling in a place where a dull wheel of argument seems to turn forever on its axis, yet goes nowhither and carries no burden.

Virtue (or what seems to each man to be virtue, his own special standard of morality and purity) is held by those who practise it to be a way to heaven. Perhaps it is, to the heaven of the modern sybarite, the ethical voluptuary.

It is as easy to become a gourmand in pure living and high thinking as in the pleasures of taste or sight or sound. Gratification is the aim of the virtuous man as well as of the drunkard; even if his life be a miracle of abstinence and self-sacrifice, a moment's thought shows that in pursuing this apparently heroic path he does but pursue pleasure. With him pleasure takes on a lovely form because his gratifications are those of a sweet savor, and it pleases him to give gladness to others rather than to enjoy himself at their expense. But the pure life and high thoughts are no more finalities in themselves than any other mode of enjoyment; and the man who endeavors to find contentment in them must intensify his effort and continually repeat it,--all in vain. He is a green plant indeed, and the leaves are beautiful; but more is wanted than leaves. If he persists in his endeavor blindly, believing that he has reached his goal when he has not even perceived it, then he finds himself in that dreary place where good is done perforce, and the deed of virtue is without the love that should s.h.i.+ne through it. It is well for a man to lead a pure life, as it is well for him to have clean hands,--else he becomes repugnant. But virtue as we understand it now can no more have any special relation to the state beyond that to which we are limited than any other part of our const.i.tution. Spirit is not a gas created by matter, and we cannot create our future by forcibly using one material agent and leaving out the rest. Spirit is the great life on which matter rests, as does the rocky world on the free and fluid ether; whenever we can break our limitations we find ourselves on that marvellous sh.o.r.e where Wordsworth once saw the gleam of the gold. When we enter there all the present must disappear alike,--virtue and vice, thought and sense. That a man reaps what he has sown must of course be true also; he has no power to carry virtue, which is of the material life, with him; yet the aroma of his good deeds is a far sweeter sacrifice than the odor of crime and cruelty. Yet it may be, however, that by the practice of virtue he will fetter himself into one groove, one changeless fas.h.i.+on of life in matter, so firmly that it is impossible for the mind to conceive that death is a sufficient power to free him, and cast him upon the broad and glorious ocean,--a sufficient power to undo for him the inexorable and heavy latch of the Golden Gate. And sometimes the man who has sinned so deeply that his whole nature is scarred and blackened by the fierce fire of selfish gratification is at last so utterly burned out and charred that from the very vigor of the pa.s.sion light leaps forth. It would seem more possible for such a man at least to reach the threshold of the Gates than for the mere ascetic or philosopher.

But it is little use to reach the threshold of the Gates without the power to pa.s.s through.

And that is all that the sinner can hope to do by the dissolution of himself which comes from seeing his own soul. At least this appears to be so, inevitably because his condition is negative. The man who lifts the latch of the Golden Gate must do so with his own strong hand, must be absolutely positive. This we can see by a.n.a.logy. In everything else in life, in every new step or development, it is necessary for a man to exercise his most dominant will in order to obtain it fully. Indeed in many cases, though he has every advantage and though he use his will to some extent, he will fail utterly of obtaining what he desires from lack of the final and unconquerable resolution.

No education in the world will make a man an intellectual glory to his age, even if his powers are great; for unless he positively desires to seize the flower of perfection, he will be but a dry scholar, a dealer in words, a proficient in mechanical thought, and a mere wheel of memory. And the man who has this positive quality in him will rise in spite of adverse circ.u.mstances, will recognise and seize upon the tide of thought which is his natural food, and will stand as a giant at last in the place he willed to reach. We see this practically every day in all walks of life. Wherefore it does not seem possible that the man who has simply succeeded through the pa.s.sions in wrecking the dogmatic and narrow part of his nature should pa.s.s through those great Gates. But as he is not blinded by prejudice, nor has fastened himself to any treadmill of thought, nor caught the wheel of his soul in any deep rut of life, it would seem that if once the positive will might be born within him, he could at some time not hopelessly far distant lift his hand to the latch.

Undoubtedly it is the hardest task we have yet seen set us in life, that which we are now talking of,--to free a man of all prejudice, of all crystallized thought or feeling, of all limitations, yet develop within him the positive will. It seems too much of a miracle; for in ordinary life positive will is always a.s.sociated with crystallized ideas. But many things which have appeared to be too much of a miracle for accomplishment have yet been done, even in the narrow experience of life given to our present humanity. All the past shows us that difficulty is no excuse for dejection, much less for despair; else the world would have been without the many wonders of civilization. Let us consider the thing more seriously, therefore, having once used our minds to the idea that it is not impossible.

The great initial difficulty is that of fastening the interest on that which is unseen. Yet, this is done every day, and we have only to observe how it is done in order to guide our own conduct. Every inventor fastens his interest firmly on the unseen; and it entirely depends on the firmness of that attachment whether he is successful or whether he fails.

The poet who looks on to his moment of creation as that for which he lives, sees that which is invisible and hears that which is soundless.

Probably in this last a.n.a.logy there is a clew as to the mode by which success in this voyage to the unknown bourn ("whence,"

indeed, "no traveller returns") is attained. It applies also to the inventor and to all who reach out beyond the ordinary mental and psychical level of humanity. The clew lies in that word "creation."

II

The words "to create" are often understood by the ordinary mind to convey the idea of evolving something out of nothing. This is clearly not its meaning; we are mentally obliged to provide our Creator with chaos from which to produce the worlds. The tiller of the soil, who is the typical producer of social life, must have his material, his earth, his sky, rain, and sun, and the seeds to place within the earth.

Out of nothing he can produce nothing. Out of a void Nature cannot arise; there is that material beyond, behind, or within, from which she is shaped by our desire for a universe. It is an evident fact that the seeds and the earth, air, and water which cause them to germinate exist on every plane of action. If you talk to an inventor, you will find that far ahead of what he is now doing he can always perceive some other thing to be done which he cannot express in words because as yet he has not drawn it into our present world of objects.

That knowledge of the unseen is even more definite in the poet, and more inexpressible until he has touched it with some part of that consciousness which he shares with other men.

But in strict proportion to his greatness he lives in the consciousness which the ordinary man does not even believe can exist,--the consciousness which dwells in the greater universe, which breathes in the vaster air, which beholds a wider earth and sky, and s.n.a.t.c.hes seeds from plants of giant growth.

It is this place of consciousness that we need to reach out to. That it is not reserved only for men of genius is shown by the fact that martyrs and heroes have found it and dwelt in it. It is not reserved for men of genius only, but it can only be found by men of great soul.

In this fact there is no need for discouragement.

Greatness in man is popularly supposed to be a thing inborn. This belief must be a result of want of thought, of blindness to facts of nature. Greatness can only be attained by growth; that is continually demonstrated to us.

Even the mountains, even the firm globe itself, these are great by dint of the mode of growth peculiar to that state of materiality,--acc.u.mulation of atoms. As the consciousness inherent in all existing forms pa.s.ses into more advanced forms of life it becomes more active, and in proportion it acquires the power of growth by a.s.similation instead of acc.u.mulation.

Looking at existence from this special point of view (which indeed is a difficult one to maintain for long, as we habitually look at life in planes and forget the great lines which connect and run through these), we immediately perceive it to be reasonable to suppose that as we advance beyond our present standpoint the power of growth by a.s.similation will become greater and probably change into a method yet more rapid, easy, and unconscious.

The universe is, in fact, full of magnificent promise for us, if we will but lift our eyes and see. It is that lifting of the eyes which is the first need and the first difficulty; we are so apt readily to be content with what we see within touch of our hands. It is the essential characteristic of the man of genius that he is comparatively indifferent to that fruit which is just within touch, and hungers for that which is afar on the hills. In fact he does not need the sense of contact to arouse longing. He knows that this distant fruit, which he perceives without the aid of the physical senses, is a subtler and a stronger food than any which appeals to them. And how is he rewarded! When he tastes that fruit, how strong and sweet is its flavor, and what a new sense of life rushes upon him!

For in recognising that flavor he has recognised the existence of the subtile senses, those which feed the life of the inner man; and it is by the strength of that inner man, and by his strength only, that the latch of the Golden Gates can be lifted.