The Life of Reason by George Santayana (i have read the book TXT) π
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- Author: George Santayana
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Christ himself, we may well feel, did not affect publicans and sinners, ignorant people and children, in order to save them in the regimental and prescriptive fashion adopted by the Church. He commanded those he forgave to sin no more and those he healed to go, as custom would have it, to the priest. He understood the bright good that each sinner was following when he stumbled into the pit. For this insight he was loved. To be rebuked in that sympathetic spirit was to be comforted; to be punished by such a hand was to be made whole. The Magdalene was forgiven because she had loved much; an absolution which rehabilitates the primary longing that had driven her on, a longing not insulted but comprehended in such an absolution, and purified by that comprehension. It is a charitable salvation which enables the newly revealed deity to be absolutely loved. Charity has this art of making men abandon their errors without asking them to forget their ideals.
In Buddhism the same charity wears a more speculative form. All beings are to be redeemed from the illusion which is the fountain of their troubles. None is to be compelled to assume irrationally an alien set of duties or other functions than his own. Spirit is not to be incarcerated perpetually in grotesque and accidental monsters, but to be freed from all fatality and compulsion. The goal is not some more flattering incarnation, but escape from incarnation altogether. Ignorance is to be enlightened, passion calmed, mistaken destiny revoked; only what the inmost being desiderates, only what can really quiet the longings embodied in any particular will, is to occupy the redeemed mind. Here, though creative reason is wholly wanting, charity is truly understood; for it avails little to make of kindness a vicarious selfishness and to use neighbourly offices to plunge our neighbour deeper into his favourite follies. Such servile sympathy would make men one another's accomplices rather than friends. It would treat them with a weak promiscuous favour, not with true mercy and justice. In charity there can be nothing to repent of, as there so often is in natural love and in partisan propaganda. Christians have sometimes interpreted charity as zeal to bring men into their particular fold; or, at other times, when enthusiasm for doctrine and institutes has cooled, they have interpreted charity to be mere blind co-operation, no matter in what.
The Buddhists seem to have shown a finer sense in their ministry, knowing how to combine universal sympathy with perfect spirituality. There was no brow-beating in their call to conversion, no new tyranny imposed of sanctioned by their promised deliverance. If they could not rise to a positive conception of natural life, this inability but marks the well-known limitations of Oriental fancy, which has never been able to distinguish steadily that imagination which rests on and expresses material life from that which, in its import, breaks loose from the given conditions of life altogether, and is therefore monstrous and dreamful. But at least Buddhism knew how to sound the heart and pierce to the genuine principles of happiness and misery. If it did not venture to interpret reason positively, it at least forbore to usurp its inward and autonomous authority, and did not set up, in the name of salvation, some new partiality, some new principle of distress and illusion. In destroying worldliness this religion avoided imposture. The clearing it made in the soul was soon overgrown again by the inexorable Indian jungle; but had a virile intellect been at hand, it would have been free to raise something solid and rational in the space so happily swept clean of all accumulated rubbish.
Against avarice, lust, and rancour, against cruel and vain national ambitions, tenderer and more recollected minds have always sought some asylum: but they have the seldom possessed enough knowledge of nature and of human life to distinguish clearly the genuine and innocent goods which they longed for, and their protest against "the world" has too often taken on a mystical and irrational accent. Charity, for instance, in its profounder deliverances, has become a protest against the illusion of personality; whereby existence and action seem to be wholly condemned after their principle has been identified with selfishness. An artificial puzzle is thus created, the same concept, selfishness or an irrational partiality and injustice in the will, being applied to two principles of action, the one wrong and the other necessary. Every man is necessarily the seat of his own desires, which, if truly fulfilled, would bring him satisfaction; but the objects in which that satisfaction may be found, and the forces that must co-operate to secure it, lie far afield, and his life will remain cramped and self-destructive so long as he does not envisage its whole basis and co-operate with all his potential allies.
The rationality which would then be attained is so immensely exalted above the microscopic vision and punctiform sensibility of those who think themselves practical, that speculative natures seem to be proclaiming another set of interests, another and quite miraculous life, when they attempt to thaw out and vivify the vulgar mechanism; and the sense of estrangement and contradiction often comes over the spiritually minded themselves, making them confess sadly that the kingdom of heaven is not of this world. As common morality itself falls easily into mythical expressions and speaks of a fight between conscience and nature, reason and the passions, as if these were independent in their origin or could be divided in their operation, so spiritual life even more readily opposes the ideal to the real, the revealed and heavenly truth to the extant reality, as if the one could be anything but an expression and fulfilment of the other. Being equal convinced that spiritual life is authoritative and possible, and that it is opposed to all that earthly experience has as yet supplied, the prophet almost inevitably speaks of another world above the clouds and another existence beyond the grave; he thus seeks to clothe in concrete and imaginable form the ideal to which natural existence seems to him wholly rebellious. Spiritual life comes to mean life abstracted from politics, from art, from sense, even in the end from morality. Natural motives and natural virtues are contrasted with those which are henceforth called supernatural, and all the grounds and sanctions of right living are transferred to another life. A doctrine of immortality thus becomes the favourite expression of religion. By its variations and greater or less transparency and ideality we can measure the degree of spiritual insight which has been reached at any moment.
CHAPTER XIIITHE BELIEF IN A FUTURE LIFE
At no point are the two ingredients of religion, superstition and moral truth, more often confused than in the doctrine of immortality, yet in none are they more clearly distinguishable. Ideal immortality is a principle revealed to insight; it is seen by observing the eternal quality of ideas and validities, and the affinity to them native to reason or the cognitive energy of mind. A future life, on the contrary, is a matter for faith or presumption; it is a prophetic hypothesis regarding occult existences. This latter question is scientific and empirical, and should be treated as such. A man is, forensically speaking, the same man after the nightly break in his consciousness. After many changes in his body and after long oblivion, parcels of his youth may be revived and may come to figure again among the factors in his action. Similarly, if evidence to that effect were available, we might establish the resurrection of a given soul in new bodies or its activity in remote places and times. Evidence of this sort has in fact always been offered copiously by rumour and superstition. The operation of departed spirits, like that of the gods, has been recognised in many a dream, or message, or opportune succour. The Dioscuri and Saint James the Apostle have appearedβpreferably on white horsesβin sundry battles. Spirits duly invoked have repeated forgotten gossip and revealed the places where crimes had been committed or treasure buried. More often, perhaps, ghosts have walked the night without any ostensible or useful purpose, apparently in obedience to some ghastly compulsion that crept over them in death, as if a hesitating sickle had left them still hanging to life by one attenuated fibre.
The mass of this evidence, ancient and modern, traditional and statistical, is beneath consideration; the palpitating mood in which it is gathered and received, even when ostensibly scientific, is such that gullibility and fiction play a very large part in the report; for it is not to be assumed that a man, because he speaks in the first person and addresses a learned society, has lost the primordial faculty of lying. When due allowance has been made, however, for legend and fraud, there remains a certain residuum of clairvoyance and telepathy, and an occasional abnormal obedience of matter to mind which might pass for magic. There are unmistakable indications that in these regions we touch lower and more rudimentary faculties. There seems to be, as is quite natural, a sub-human sensibility in man, wherein ideas are connected together by bonds so irrational and tenacious that they seem miraculous to a mind already trained in practical and relevant thinking. This sub-human sense, far from representing important truths more clearly than ordinary apprehension can, reduces consciousness again to a tangle of trivial impressions, shots of uncertain range, as if a skin had not yet formed over the body. It emerges in tense and disorganised moments. Its reports are the more trifling the more startingly literal their veracity. It seems to represent a stratum of life beneath moral or intellectual functions, and beneath all personality. When proof has been found that a ghost has actually been seen, proof is required that the phantom has been rightly recognised and named; and this imputed identity is never
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