Varieties of Religious Experience Part 23

"Once, a few weeks after I came to the woods, for an hour I doubted whether the near neighborhood of man was not essential to a serene and healthy life. To be alone was somewhat unpleasant. But, in the midst of a gentle rain, while these thoughts prevailed, I was suddenly sensible of such sweet and beneficent society in Nature, in the very pattering of the drops, and in {270} every sight and sound around my house, an infinite and unaccountable friendliness all at once, like an atmosphere, sustaining me, as made the fancied advantages of human neighborhood insignificant, and I have never thought of them since.

Every little pine-needle expanded and swelled with sympathy and befriended me. I was so distinctly made aware of the presence of something kindred to me, that I thought no place could ever be strange to me again."[156]

[156] H. Th.o.r.eau: Walden, Riverside edition, p. 206, abridged.

In the Christian consciousness this sense of the enveloping friendliness becomes most personal and definite. "The compensation,"

writes a German author,--"for the loss of that sense of personal independence which man so unwillingly gives up, is the disappearance of all FEAR from one's life, the quite indescribable and inexplicable feeling of an inner SECURITY, which one can only experience, but which, once it has been experienced, one can never forget."[157]

[157] C. H. Hilty: Gluck, vol. i. p. 85.

I find an excellent description of this state of mind in a sermon by Mr. Voysey:--

"It is the experience of myriads of trustful souls, that this sense of G.o.d's unfailing presence with them in their going out and in their coming in, and by night and day, is a source of absolute repose and confident calmness. It drives away all fear of what may befall them.

That nearness of G.o.d is a constant security against terror and anxiety.

It is not that they are at all a.s.sured of physical safety, or deem themselves protected by a love which is denied to others, but that they are in a state of mind equally ready to be safe or to meet with injury.

If injury befall them, they will be content to bear it because the Lord is their keeper, and nothing can befall them without his will. If it be his will, then injury is for them a blessing and no calamity at all.

Thus and thus only is the trustful man protected and s.h.i.+elded from harm. And I for one--by no means a thick-skinned or hard-nerved man-am absolutely satisfied with this arrangement, and do not wish for any other kind of immunity from danger and catastrophe. Quite as sensitive to pain as the most highly strung organism, I yet feel that the worst of it is conquered, and the sting taken out of it altogether, by the thought that G.o.d is our loving and sleepless keeper, and that nothing can hurt us without his will."[158]

[158] The Mystery of Pain and Death, London, 1892, p. 258.

More excited expressions of this condition are abundant in religious literature. I could easily weary you with their monotony. Here is an account from Mrs. Jonathan Edwards:--

"Last night," Mrs. Edwards writes, "was the sweetest night I ever had in my life. I never before, for so long a time together, enjoyed so much of the light and rest and sweetness of heaven in my soul, but without the least agitation of body during the whole time. Part of the night I lay awake, sometimes asleep, and sometimes between sleeping and waking. But all night I continued in a constant, clear, and lively sense of the heavenly sweetness of Christ's excellent love, of his nearness to me, and of my dearness to him; with an inexpressibly sweet calmness of soul in an entire rest in him. I seemed to myself to perceive a glow of divine love come down from the heart of Christ in heaven into my heart in a constant stream, like a stream or pencil of sweet light. At the same time my heart and soul all flowed out in love to Christ, so that there seemed to be a constant flowing and reflowing of heavenly love, and I appeared to myself to float or swim, in these bright, sweet beams, like the motes swimming in the beams of the sun, or the streams of his light which come in at the window. I think that what I felt each minute was worth more than all the outward comfort and pleasure which I had enjoyed in my whole life put together. It was pleasure, without the least sting, or any interruption. It was a sweetness, which my soul was lost in; it seemed to be all that my feeble frame could sustain. There was but little difference, whether I was asleep or awake, but if there was any difference, the sweetness was greatest while I was asleep.[159] As I awoke early the next morning, it seemed to me that I had entirely done with myself. I felt that the opinions of the world concerning me were nothing, and that I had no more to do with any outward interest of my own than with that of a person whom I never saw. The glory of G.o.d seemed to swallow up every wish and desire of my heart.... After retiring to rest and sleeping a little while, I awoke, and was led to reflect on G.o.d's mercy to me, in giving me, for many years, a willingness to die; and after that, in making me willing to live, that I might do and suffer whatever he called me to here. I also thought how G.o.d had graciously given me an entire resignation to his will, with respect to the kind and manner of death that I should die; having been made willing to die on the rack, or at the stake, and if it were G.o.d's will, to die in darkness. But now it occurred to me, I used to think of living no longer than to the ordinary age of man. Upon this I was led to ask myself, whether I was not willing to be kept out of heaven even longer; and my whole heart seemed immediately to reply: Yes, a thousand years, and a thousand in horror, if it be most for the honor of G.o.d, the torment of my body being so great, awful, and overwhelming that none could bear to live in the country where the spectacle was seen, and the torment of my mind being vastly greater. And it seemed to me that I found a perfect willingness, quietness, and alacrity of soul in consenting that it should be so, if it were most for the glory of G.o.d, so that there was no hesitation, doubt, or darkness in my mind. The glory of G.o.d seemed to overcome me and swallow me up, and every conceivable suffering, and everything that was terrible to my nature, seemed to shrink to nothing before it. This resignation continued in its clearness and brightness the rest of the night, and all the next day, and the night following, and on Monday in the forenoon, without interruption or abatement."[160]

[159] Compare Madame Guyon: "It was my practice to arise at midnight for purposes of devotion.... It seemed to me that G.o.d came at the precise time and woke me from sleep in order that I might enjoy him.

When I was out of health or greatly fatigued, he did not awake me, but at such times I felt, even in my sleep, a singular possession of G.o.d.

He loved me so much that he seemed to pervade my being, at a time when I could be only imperfectly conscious of his presence. My sleep is sometimes broken--a sort of half sleep; but my soul seems to be awake enough to know G.o.d, when it is hardly capable of knowing anything else." T. C. Upham: The Life and Religious Experiences of Madame de la Mothe Guyon, New York, 1877, vol. i. p. 260.

[160] I have considerably abridged the words of the original, which is given in Edwards's Narrative of the Revival in New England.

The annals of Catholic saints.h.i.+p abound in records as ecstatic or more ecstatic than this. "Often the a.s.saults of the divine love," it is said of the Sister Seraphique de la Martiniere, "reduced her almost to the point of death. She used tenderly to complain of this to G.o.d. 'I cannot support it,' she used to say.

'Bear gently with my weakness, or I shall expire under the violence of your love.'"[161]

[161] Bougaud: Hist. de la Bienheureuse Marguerite Marie, 1894, p. 125.

Let me pa.s.s next to the Charity and Brotherly Love which are a usual fruit of saintliness, and have always been reckoned essential theological virtues, however limited may have been the kinds of service which the particular theology enjoined. Brotherly love would follow logically from the a.s.surance of G.o.d's friendly presence, the notion of our brotherhood as men being an immediate inference from that of G.o.d's fatherhood of us all. When Christ utters the precepts: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you," he gives for a reason: "That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." One might therefore be tempted to explain both the humility as to one's self and the charity towards others which characterize spiritual excitement, as results of the all-leveling character of theistic belief. But these affections are certainly not mere derivatives of theism. We find them in Stoicism, in Hinduism, and in Buddhism in the highest possible degree.

They HARMONIZE with paternal theism beautifully; but they harmonize with all reflection whatever upon the dependence of mankind on general causes; and we must, I think, consider them not subordinate but coordinate parts of that great complex excitement in the study of which we are engaged. Religious rapture, moral enthusiasm, ontological wonder, cosmic emotion, are all unifying states of mind, in which the sand and grit of the selfhood incline to disappear, and tenderness to rule. The best thing is to describe the condition integrally as a characteristic affection to which our nature is liable, a region in which we find ourselves at home, a sea in which we swim; but not to pretend to explain its parts by deriving them too cleverly from one another. Like love or fear, the faith-state is a natural psychic complex, and carries charity with it by organic consequence.

Jubilation is an expansive affection, and all expansive affections are self-forgetful and kindly so long as they endure.

We find this the case even when they are pathological in origin. In his instructive work, la Tristesse et la Joie,[162] M. Georges Dumas compares together the melancholy and the joyous phase of circular insanity, and shows that, while selfishness characterizes the one, the other is marked by altruistic impulses. No human being so stingy and useless as was Marie in her melancholy period! But the moment the happy period begins, "sympathy and kindness become her characteristic sentiments. She displays a universal goodwill, not only of intention, but in act.... She becomes solicitous of the health of other patients, interested in getting them out, desirous to procure wool to knit socks for some of them. Never since she has been under my observation have I heard her in her joyous period utter any but charitable opinions."[163]

And later, Dr. Dumas says of all such joyous conditions that "unselfish sentiments and tender emotions are the only affective states to be found in them. The subject's mind is closed against envy, hatred, and vindictiveness, and wholly transformed into benevolence, indulgence, and mercy."[164]

[162] Paris, 1900.

[163] Page 130.

[164] Page 167.

There is thus an organic affinity between joyousness and tenderness, and their companions.h.i.+p in the saintly life need in no way occasion surprise. Along with the happiness, this increase of tenderness is often noted in narratives of conversion. "I began to work for others";--"I had more tender feeling for my family and friends";--"I spoke at once to a person with whom I had been angry";--"I felt for every one, and loved my friends better";--"I felt every one to be my friend";--these are so many expressions from the records collected by Professor Starbuck.[165]

[165] Op. cit., p. 127.

"When," says Mrs. Edwards, continuing the narrative from which I made quotation a moment ago, "I arose on the morning of the Sabbath, I felt a love to all mankind, wholly peculiar in its strength and sweetness, far beyond all that I had ever felt before. The power of that love seemed inexpressible. I thought, if I were surrounded by enemies, who were venting their malice and cruelty upon me, in tormenting me, it would still be impossible that I should cherish any feelings towards them but those of love, and pity, and ardent desires for their happiness. I never before felt so far from a disposition to judge and censure others, as I did that morning. I realized also, in an unusual and very lively manner, how great a part of Christianity lies in the performance of our social and relative duties to one another. The same joyful sense continued throughout the day--a sweet love to G.o.d and all mankind."

Whatever be the explanation of the charity, it may efface all usual human barriers.[166]

[166] The barrier between men and animals also. We read of Towianski, an eminent Polish patriot and mystic, that "one day one of his friends met him in the rain, caressing a big dog which was jumping upon him and covering him horribly with mud. On being asked why he permitted the animal thus to dirty his clothes, Towianski replied: 'This dog, whom I am now meeting for the first time, has shown a great fellow-feeling for me, and a great joy in my recognition and acceptance of his greetings.

Were I to drive him off, I should wound his feelings and do him a moral injury. It would be an offense not only to him, but to all the spirits of the other world who are on the same level with him. The damage which he does to my coat is as nothing in comparison with the wrong which I should inflict upon him, in case I were to remain indifferent to the manifestations of his friends.h.i.+p. We ought,' he added, 'both to lighten the condition of animals, whenever we can, and at the same time to facilitate in ourselves that union of the world of all spirits, which the sacrifice of Christ has made possible.'" Andre Towianski, Traduction de l'Italien, Turin, 1897 (privately printed). I owe my knowledge of this book and of Towianski to my friend Professor W.

Lutoslawski, author of "Plato's Logic."

Here, for instance, is an example of Christian non-resistance from Richard Weaver's autobiography. Weaver was a collier, a semi-professional pugilist in his younger days, who became a much beloved evangelist. Fighting, after drinking, seems to have been the sin to which he originally felt his flesh most perversely inclined.

After his first conversion he had a backsliding, which consisted in pounding a man who had insulted a girl. Feeling that, having once fallen, he might as well be hanged for a sheep as for a lamb, he got drunk and went and broke the jaw of another man who had lately challenged him to fight and taunted him with cowardice for refusing as a Christian man;--I mention these incidents to show how genuine a change of heart is implied in the later conduct which he describes as follows:--

"I went down the drift and found the boy crying because a fellow-workman was trying to take the wagon from him by force. I said to him:--

"'Tom, you mustn't take that wagon.'

"He swore at me, and called me a Methodist devil. I told him that G.o.d did not tell me to let him rob me. He cursed again, and said he would push the wagon over me.

"'Well,' I said, 'let us see whether the devil and thee are stronger than the Lord and me.'

"And the Lord and I proving stronger than the devil and he, he had to get out of the way, or the wagon would have gone over him.

So I gave the wagon to the boy. Then said Tom:--

"'I've a good mind to smack thee on the face.'

"'Well,' I said, 'if that will do thee any good, thou canst do it.' So he struck me on the face.

"I turned the other cheek to him, and said, 'Strike again.'