The Life of Reason by George Santayana (best black authors txt) 📖
- Author: George Santayana
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The second type of unworldly religion does not propose to overwhelm the old Adam by singleminded devotion to one selected interest, nor does it refer vanity to an accidental error. On the contrary, it conceives that any special interest, any claim made by a finite and mortal creature upon an infinite world, is bound to be defeated. It is not special acts, it conceives, which are sinful, but action and will themselves that are intrinsically foolish. The cure lies in rescinding the passionate interests that torment us, not in substituting for them another artificial passion more imperious and merciless than the natural passions it comes to devour. This form of religion accordingly meets worldliness with mysticism. Holiness is not placed in conformity to a prescriptive law, in pursuit of a slightly regenerated bliss, nor in advancing a special institution and doctrine. Holiness for the mystic consists rather in universal mildness and insight; in freedom from all passion, bias, and illusion; in a disembodied wisdom which accepts the world, dominates its labyrinths, and is able to guide others through it, without pursuing, for its own part, any hope or desire.
If these two expedients of the conscience convicted of vanity were to be subjected to a critical judgment, they would both be convicted of vanity themselves. The case of fanaticism is not doubtful, for the choice it makes of a special law or institution or posthumous hope is purely arbitrary, and only to be justified by the satisfaction it affords to those very desires which it boasts to supplant. An oracular morality or revealed religion can hope to support its singular claims only by showing its general conformity to natural reason and its perfect beneficence in the world. Where such justification is wanting the system fanatically embraced is simply an epidemic mania, a social disease for the philosopher to study and, if possible, to cure. Every strong passion tends to dislodge the others, so that fanaticism may often involve a certain austerity, impetuosity, and intensity of life. This vigour, however, is seldom lasting; fanaticism dries its own roots and becomes, when traditionally established, a convention as arbitrary as any fashion and the nest for a new brood of mean and sinister habits. The Pharisee is a new worldling, only his little world is narrowed to a temple, a tribe, and a clerical tradition.
Mysticism, as its meditative nature comports, is never so pernicious, nor can it be brought so easily round to worldliness again. That its beneficent element is purely natural and inconsistent with a denial of will, we shall have occasion elsewhere to observe. Suffice it here to point out, that even if a moral nihilism could be carried through and all definite interests abandoned, the vanity of life would not be thereby corrected, but merely exposed. When our steps had been retraced to the very threshold of being, nothing better worth doing would have been discovered on the way. That to suffer illusion is a bad thing might ordinarily be taken for an axiom, because ordinarily we assume that true knowledge and rational volition are possible; but if this assumption is denied, the value of retracting illusions is itself impeached. When vanity is represented as universal and salvation as purely negative, every one is left free to declare that it is vain to renounce vanity and sinful to seek salvation.
This result, fantastic though it may at first sight appear, is one which mysticism actually comes to under certain circumstances. Absolute pessimism and absolute optimism are opposite sentiments attached to a doctrine identically the same. In either case no improvement is possible, and the authority of human ideals is denied. To escape, to stanch natural wounds, to redeem society and the private soul, are then mistaken and pitiable ambitions, adding to their vanity a certain touch of impiety. One who really believes that the world's work is all providentially directed and that whatever happens, no matter how calamitous or shocking, happens by divine right, has a quietistic excuse for license; to check energy by reason, and seek to limit and choose its path, seems to him a puny rebellion against omnipotence, which works through madness and crime in man no less than through cataclysms in outer nature. Every particular desire is vain and bound, perhaps, to be defeated; but the mystic, when caught in the expansive mood, accepts this defeat itself as needful. Thus a refusal to discriminate rationally or to accept human interests as the standard of right may culminate in a convulsive surrender to passion, just as, when caught in the contractile phase, the same mysticism may lead to universal abstention.
Must unworldliness be either fanatical or mystical? That is a question of supreme importance to the moral philosopher. On the answer to it hangs the rationality of a spiritual life; nay, the existence of spirituality itself among the types of human activity. For the fanatic and mystic are only spiritual in appearance because they separate themselves from the prevalent interests of the world, the one by a special persistent aggression, the other by a general passivity and unearthly calm. The fanatic is, notwithstanding, nothing but a worldling too narrow and violent to understand the world, while the mystic is a sensualist too rapt and voluptuous to rationalise his sensations. Both represent arrested forms of common-sense, partial developments of a perfectly usual sensibility. There is no divine inspiration in having only one passion left, nor in dreamfully accepting or renouncing all the passions together. Spirituality, if identified with such types, might justly be called childish. There is an innocent and incredulous childishness, with its useless eyes wide open, just as there is a malevolent and peevish childishness, eaten up with some mischievous whim. The man of experience and affairs can very quickly form an opinion on such phenomena. He has no reason to expect superior wisdom in those quarters. On the contrary, his own customary political and humane standpoint gives him the only authoritative measure of their merits and possible uses. "These sectaries and dreamers," he will say to himself, "cannot understand one another nor the role they themselves play in society. It is for us to make the best of them we can, taking such prudent measures as are possible to enlist the forces they represent in works of common utility."
The philosopher's task, in these premisses, is to discover an escape from worldliness which shall offer a rational advance over it, such as fanaticism and mysticism cannot afford. Does the Life of Reason differ from that of convention? Is there a spirituality really wiser than common-sense? That there is appears in many directions. Worldliness is arrest and absorption in the instrumentalities of life; but instrumentalities cannot exist without ultimate purposes, and it suffices to lift the eyes to those purposes and to question the will sincerely about its essential preferences, to institute a catalogue of rational goods, by pursuing any of which we escape worldliness. Sense itself is one of these goods. The sensualist at least is not worldly, and though his nature be atrophied in all its higher part, there is not lacking, as we have seen, a certain internal and abstract spirituality in his experience. He is a sort of sprightly and incidental mystic, treating his varied succession of little worlds as the mystic does his monotonous universe. Sense, moreover, is capable of many refinements, by which physical existence becomes its own reward. In the disciplined play of fancy which the fine arts afford, the mind's free action justifies itself and becomes intrinsically delightful. Science not only exercises in itself the intellectual powers, but assimilates nature to the mind, so that all things may nourish it. In love and friendship the liberal life extends also to the heart. All these interests, which justify themselves by their intrinsic fruits, make so many rational episodes and patches in conventional life; but it must be confessed in all candour that these are but oases in the desert, and that as the springs of life are irrational, so its most vehement and prevalent interests remain irrational to the end. When the pleasures of sense and art, of knowledge and sympathy, are stretched to the utmost, what part will they cover and justify of our passions, our industry, our governments, our religion?
It was a signal error in those rationalists who attributed their ideal retrospectively to nature that they grotesquely imagined that people were hungry so that they might enjoy eating, or curious in order to delight in discovering the truth, or in love the better to live in conscious harmony. Such a view forgets that all the forces of life work originally and fundamentally a tergo, that experience and reason are not the ground of preference but its result. In order to live men will work disproportionately and eat all manner of filth without pleasure; curiosity as often as not leads to illusion, and argument serves to foster hatred of the truth; finally, love is notoriously a great fountain of bitterness and frequently a prelude to crime and death. When we have skimmed from life its incidental successes, when we have harvested the moments in which existence justifies itself, its profound depths remain below in their obscure commotion, depths that breed indeed a rational efflorescence, but which are far from exhausted in producing it, and continually threaten, on the contrary, to engulf it.
The spiritual man needs, therefore, something more than a cultivated sympathy with the brighter scintillation of things. He needs to refer that scintillation to some essential light, so that in reviewing the motley aspects of experience he may not be reduced to culling superciliously the flowers that please him, but may view in them all only images and varied symbols of some eternal good. Spirituality has never flourished apart from religion, except momentarily, perhaps, in some master-mind, whose original intuitions at once became a religion to his followers. For it is religion that knows how to interpret the casual rationalities in the world and isolate their principle, setting this principle up in the face of nature as nature's standard and model. This ideal synthesis of all that is good, this consciousness that over earth floats its congenial heaven, this vision of perfection which gilds beauty and sanctifies grief, has taken form, for the most part, in such grossly material images, in a mythology so opaque and pseudo-physical, that its ideal and moral essence has been sadly obscured; nevertheless, every religion worthy of the name has put into its gods some element of real goodness, something by which they become representative of those scattered excellences and self-justifying bits of experience in which the Life of Reason consists.
That happy constitution which human life has at its best moments—that, says Aristotle, the divine life has continually. The philosopher thus expressed with absolute clearness the principle which the poets had been clumsily trying to embody from the beginning. Burdened as traditional faiths might be with cosmological and fanciful matter, they still presented in a conspicuous and permanent image that which made all good things good, the ideal and standard of all excellence. By the help of such symbols the spiritual man could steer and steady his judgment; he could say, according to the form religion had taken in his
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