The Sixth Sense by Charles H. Brent (diy ebook reader .TXT) 📖

and ought not, does not impart goodness. To be aware that vice injures and virtue blesses is desirable but insufficient. There is not less vice among those who know than there is among those who do not know ethics, other things being equal, excepting where education is conceived to be something more than the imparting of information.

Sometimes nations and individuals covet character without being ready to pay the whole price for it. They give admirable facilities for the development of certain phases of training essential to character, but exclude that deciding factor which determines whether or not they may be woven into character. Influences from other sources may come in to repair wilful neglect, but, if not, the training goes for nothing so far as character is concerned. Public schools can never give character its best opportunity without a practical recognition of religion. Purely secular education, the imparting of learning including the science of ethics, without religion in church and home to supplement it, is a doubtful blessing at best. The current idea of secular education is not new. During the French Revolution its leaders mapped out what appeared to be a satisfactory programme of instruction. It was desired to have moral training, first without religion or with the “Worship of Reason,” then with a minimum of religion. The priests were suffered to continue as being at any rate moral policemen, but Danton planned to supplant them by officiers de morale. All experiments were of no avail. “La morale populaire ... cherche encore,” it was pathetically complained, “un point d’appui solide.” Then came freedom to worship, and later the Concordat reintroduced the old religious order, partially, it is true, because the people could or would not live without it, but largely for the sake of morals.

If religion without morality becomes superstitious sentiment, morality without religion becomes for the average man inoperative ethics and ultimately a pitiless judge. There is no more oppressive tyrant than a high ethical code with a will, untrained, uninspired, and helpless to respond. It becomes a mocking and cruel Nemesis viewing with indifference its writhing victims. The Chinese Classics are preserved by the wonderful nation who produced them, as a literary treasure instead of as a practical code of conduct—the sure fate of the Bible apart from the Christian Church.

It is too late in the day to pretend that morality and religion are synonymous, however intimate their relationship, or that the end of religion is to make men good. Righteousness, which is the Christian term for morality, is to be had only in part by the practice of embracing the excellent and bathing our mystic self in the fountain of ideals. The type of righteousness thus created can never be aught than self-conscious, like an overdressed woman, or a gaudy painting. The Mystic Sense must occupy itself in still higher altitudes. Having come from God and being partaker of His nature, it must aspire to Him. The end of life is religion, and the end of religion is to know God. The purest type of righteousness, experienced or conceivable, is created by our having as our dominant ambition to know the only God and Jesus Christ whom He hath sent. The net result is Christian Character.

CHAPTER V
IN RELATION TO RELIGION

The operation of the Mystic Sense in relation to religion is commonly called faith. Conversely, faith under another name is that operation of the Mystic Sense which promotes health of body, which affords a starting point for all intellectual, scientific, and other productive pursuits, which leads character from strength to strength. The subjective conditions under which, and the spheres in which, the Mystic Sense is employed, differ. But the faculty itself and its modus operandi are always the same. Just as the sense of bodily sight which views the dirt beneath our feet is the same sense which contemplates the blue sky, so the inner sense of sight which perceives an electron, an ideal, or a hypothesis is the same sense which sees God. It is as possible to see God as to see a hypothesis, and as possible (not more and probably less), to see a hypothesis as to see God.[23]

It is fitting that the most exalted operation of the Mystic Sense should be dignified by a distinctive term, provided that in so doing no room is given for the implication that there is a faculty, or set of faculties, used in religion alone. A man has religious capacity because he is man, and not because he is a specially favored individual of his kind. Man, unless he abdicates his manhood, a task so difficult as to verge on the impossible, must live by his Mystic Sense; he must keep touch with the unseen, or cease to be a man. To be a man, rounded and proportioned, complete and splendid, he must use his Mystic Sense not merely here and there but everywhere. The Mystic Sense has as true an existence in the whole personality, and relation to it, as the physical sense of touch, and is as acutely sensitive to the stimulus of the spiritual phase of reality as the body is to that of the material. It is analogous to all the sub-divisions of the nervous system but chiefly to sight and hearing, the most distinguished of the senses.[24]

To perceive an ideal is as real a sensation as to look at a flower. An impression is left behind not unlike the photograph of the flower retained on the retina of the eye and revived by act of memory and will. But the visualizing has nothing to do with physical sense perception, and the part of the personality thus impressed is spiritual. To characterize tactual sensation of the body as real necessitates a like characterization of the tactual sensation of the spirit. If it be argued that in the latter relationship there is no certainty as to what is phantasm and what reality, let it be remembered that the history of science is largely a series of corrections of imperfect sense records. A highly developed power of observation with ability for accurate registration and correlation is the distinguishing feature of culture. The Mystic Sense, like the bodily senses, is capable of increasingly accurate perception by skilful and disciplined use. It takes its beginnings in gropings like the awkward jerks of a baby’s limbs, and develops into ordered and reliable movement by exercise and experiment, which includes mistakes and the profit accruing to the experience. Superstition bears the same relation to faith that a false scientific hypothesis bears to ascertained fact. The Mystic Sense in its infant working catches a distorted view of the ideal, as when Darwin propounded his conception of heredity by pangenesis, and leads us astray in science; in like manner in religion a glimpse, through a mist of ignorance and moral deficiency, of the Absolute, eventuates in superstition. Both are necessary stages in the training of the Mystic Sense. Similarly to the way in which the theory of pangenesis stimulated discussion and research so as to aid the Mystic Sense to a more accurate perception of the true hypothesis of the manner of heredity, the superstitions of the nations conceived in sincerity, crude and even repulsive though they be, have contributed to the complete knowledge of God and His character which forms our most valuable heritage.

It is not hazardous to say that the ideals and hypotheses which are still waiting for the cognition of the Mystic Sense transcend gloriously those thus far apprehended. This means that science is in its infancy. It is equally true to assert that religion, so far from having fallen into decline, is but girding itself to scale heights impatient to feel the tread of human feet. That which is good and true in itself must persist, whatever its crudeness and blemishes. The Mystic Sense in relation to religion is only at the beginning of its history. Human, that is mystic, life began at so remote a period as to be beyond the reach of research. The operation of the Mystic Sense through many thousands of years[25] prior to human records led the way to that ordered approach to God which we call religion. The possibilities of its growth for the race at large are indicated and emphasized by individual instances taken from the common crowd. The world is just at this moment engrossed in seeing that every one should have an opportunity of developing fine physique and of acquiring information. It is assumed that under proper conditions a high average may be reached. The same is to be postulated for the development of the Mystic Sense in relation to the highest and best in religion. Under a sufficient stimulus the average man will be able to apprehend what now is reached only by a minority. This, however, can not come to pass until a whole world of men strain their inner eye and quicken their inner ear in the same direction, each contributing of his own strength to the rest, and all to each.

The history of Christianity and its immediate progenitor, Judaism, is the record of the highest development of the Mystic Sense in religion. In the course of its progress the Absolute rises from a dim shadow to the greatest Reality. It is distinctively the religion of orderly and rational mysticism. At first, men, feeling the working of the Mystic Sense, used it in a childish way. What was splendid in them would be culpable in us. Abraham could consider it a call of God to slay his son: a man of to-day could only think of it as a monstrous crime against God and society, revolting even to contemplate. It marked a stage in the rationalizing of faith when at the last moment Abraham saw mystically that it was not God’s purpose that any human being should ever do at His bidding an inhuman deed.

The most perfect individual life of faith ever lived was that of Jesus Christ. His Mystic Sense never erred. He was never so exclusively Divine as not to be completely human. He was God living the life of man. He walked by faith, not by sight. Visions and ecstasies found rare and momentary place in His experience. He reached His goal by the use of those gifts and endowments which we have in common with Him, and proclaimed forever to the race of men that it is the simple, steady, patient exercise of the Mystic Sense toward a God who is revealed as Love, which exalts human life and puts it in the way of winning incomparable power and beauty. His reply to the query, What shall we do, that we might work the works of God, is, This is the work of God, that ye believe—believe on Him whom He hath sent. Further, He makes the astounding prophecy, Assuredly I announce that he that believeth on me, the works that I do shall he do also; and greater works than these shall he do. The early Christians were distinguished from their fellows as men who exhibited in high degree the faculty of belief so as to be in a unique sense “Believers,” and their religion was one in which faith played so prominent a part as to merit the name of “The Faith.” The whole Christian era has been an era of faith or the exercise of the Mystic Sense. No great work can be found in it, in science, literature or religion which has not been made possible by the stimulus given to faith by the influence of Jesus. Miracles do not cease to be miraculous when they cease to be mysterious, and the Christian