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THE VARIETIES OF RELIGIOUS EXPERIENCE
explicitly compared with the founder of the Christian religion, not
altogether to the advantage of the latter.
Whitman is often spoken of as a “pagan.” The word nowadays
means sometimes the mere natural animal man without a sense of
sin; sometimes it means a Greek or Roman with his own peculiar
religious consciousness. In neither of these senses does it fitly define
this poet. He is more than your mere animal man who has not
tasted of the tree of good and evil. He is aware enough of sin for a
swagger to be present in his indifference towards it, a conscious
pride in his freedom from flexions and contractions, which your
genuine pagan in the first sense of the word would never show.
“I could turn and live with animals, they are so placid and self-contained, I stand and look
at them long and long;
They do not sweat and whine about their condition.
They do not lie awake in the dark and weep for their sins.
Not one is dissatisfied, not one is demented with the mania of owning things,
Not one kneels to another, nor to his kind that lived thousands of years ago,
Not one is respectable or unhappy over the whole earth.”
1
No natural pagan could have written these well-known lines.
But on the other hand Whitman is less than a Greek or Roman;
for their consciousness, even in Homeric times, was full to the brim
of the sad mortality of this sunlit world, and such a consciousness
Walt Whitman resolutely refuses to adopt. When, for example,
Achilles, about to slay Lycaon, Priam’s young son, hears him sue
for mercy, be stops to say: —
“Ah, friend, thou too must die: why thus lamentest thou? Patroclos too
is dead, who was better far than thou. . . . Over me too hang death and
forceful fate. There cometh morn or eve or some noonday when my life
too some man shall take in battle, whether with spear he smite, or arrow
from the string.”
2
Then Achilles savagely severs the poor boy’s neck with his sword,
heaves him by the foot into the Scamander, and calls to the fishes
of the river to eat the white fat of Lycaon. Just as here the cruelty
and the sympathy each ring true, and do not mix or interfere with
one another, so did the Greeks and Romans keep all their sadnesses
and gladnesses unmingled and entire. Instinctive good they did not
1
Song of Myself, 32.
2
Iliad, XXI., E. Myers’s translation.
THE RELIGION OF HEALTHY-MINDEDNESS
73
reckon sin; nor had they any such desire to save the credit of the
universe as to make them insist, as so many of us insist, that what
immediately appears as evil must be “good in the making,” or some-
thing equally ingenious. Good was good, and bad just bad, for
the earlier Greeks. They neither denied the ills of nature, — Walt
Whitman’s verse, “What is called good is perfect and what is called
bad is just as perfect,” would have been mere silliness to them, —
nor did they, in order to escape from those ills, invent “another and
a better world” of the imagination, in which, along with the ills,
the innocent goods of sense would also find no place. This integrity
of the instinctive reactions, this freedom from all moral sophistry
and strain, gives a pathetic dignity to ancient pagan feeling. And
this quality Whitman’s outpourings have not got. His optimism is
too voluntary and defiant; his gospel has a touch of bravado and
an affected twist,
1
and this diminishes its effect on many readers who
yet are well disposed towards optimism, and on the whole quite
willing to admit that in important respects Whitman is of the genuine
lineage of the prophets.
If, then, we give the name of healthy-mindedness to the tendency
which looks on all things and sees that they are good, we find that
we must distinguish between a more involuntary and a more volun-
tary or systematic way of being healthy-minded. In its involuntary
variety, healthy-mindedness is a way of feeling happy about things
immediately. In its systematical variety, it is an abstract way of
conceiving things as good. Every abstract way of conceiving things
selects some one aspect of them as their essence for the time being,
and disregards the other aspects. Systematic healthy-mindedness,
conceiving good as the essential and universal aspect of being, delib-
erately excludes evil from its field of vision; and although, when
thus nakedly stated, this might seem a difficult feat to perform for
one who is intellectually sincere with himself and honest about
facts, a little reflection shows that the situation is too complex to
lie open to so simple a criticism.
In the first place, happiness, like every other emotional state, has
blindness and insensibility to opposing facts given it as its instinctive
1
“God is afraid of me!” remarked such a titanic-optimistic friend in my presence one
morning when he was feeling particularly hearty and cannibalistic. The defiance of the
phrase showed that a Christian education in humility still rankled in his breast.
74
THE VARIETIES OF RELIGIOUS EXPERIENCE
weapon for self-protection against disturbance. When happiness is
actually in possession, the thought of evil can no more acquire the
feeling of reality than the thought of good can gain reality when
melancholy rules. To the man actively happy, from whatever cause,
evil simply cannot then and there be believed in. He must ignore
it; and to the bystander he may then seem perversely to shut his
eyes to it and hush it up.
But more than this: the hushing of it up may, in a perfectly candid
and honest mind, grow into a deliberate religious policy, or parti pris.
Much of what we call evil is due entirely to the way men take the
phenomenon. It can so often be converted into a bracing and tonic
good by a simple change of the sufferer’s inner attitude from one of
fear to one of fight; its sting so often departs and turns into a relish
when, after vainly seeking to shun it, we agree to face about and bear
it cheerfully, that a man is simply bound in honor, with reference
to many of the facts that seem at first to disconcert his peace, to
adopt this way of escape. Refuse to admit their badness; despise
their power; ignore their presence; turn your attention the other way;
and so far as you yourself are concerned at any rate, though the
facts may still exist, their evil character exists no longer. Since you
make them evil or good by your own thoughts about them, it is the
ruling of your thoughts which proves to be your principal concern.
The deliberate adoption of an optimistic turn of mind thus makes
its entrance into philosophy. And once in, it is hard to trace its
lawful bounds. Not only does the human instinct for happiness,
bent on self-protection by ignoring, keep working in its favor,
but higher inner ideals have weighty words to say. The attitude of
unhappiness is not only painful, it is mean and ugly. What can be
more base and unworthy than the pining, puling, mumping mood,
no matter by what outward ills it may have been engendered? What
is more injurious to others? What less helpful as a way out of the
difficulty? It but fastens and perpetuates the trouble which occa-
sioned it, and increases the total evil of the situation. At all costs,
then, we ought to reduce the sway of that mood; we ought to scout
it in ourselves and others, and never show it tolerance. But it
is impossible to carry on this discipline in the subjective sphere
without zealously emphasizing the brighter and minimizing the
darker aspects of the objective sphere of things at the same time.
And thus our resolution not to indulge in misery, beginning at a
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