THE VALUE OF SAINTLINESS
281
inner dispositions are right, we ask, what need of all this torment,
this violation of the outer nature? It keeps the outer nature too
important. Any one who is genuinely emancipated from the flesh
will look on pleasures and pains, abundance and privation, as alike
irrelevant and indifferent. He can engage in actions and experi-
ence enjoyments without fear of corruption or enslavement. As the
Bhagavad-Gita says, only those need renounce worldly actions who
are still inwardly attached thereto. If one be really unattached to
the fruits of action, one may mix in the world with equanimity. I
quoted in a former lecture Saint Augustine’s antinomian saying: If
you only love God enough, you may safely follow all your inclina-
tions. “He needs no devotional practices,” is one of Ramakrishna’s
maxims, “whose heart is moved to tears at the mere mention of the
name of Hari.”
1
And the Buddha, in pointing out what he called
“the middle way” to his disciples, told them to abstain from both
extremes, excessive mortification being as unreal and unworthy as
mere desire and pleasure. The only perfect life, he said, is that of
inner wisdom, which makes one thing as indifferent to us as another,
and thus leads to rest, to peace, and to Nirvâna.
2
We find accordingly that as ascetic saints have grown older,
and directors of conscience more experienced, they usually have
shown a tendency to lay less stress on special bodily mortifications.
Catholic teachers have always professed the rule that, since health
is needed for efficiency in God’s service, health must not be sacrificed
to mortification. The general optimism and healthy-mindedness of
liberal Protestant circles to-day makes mortification for mortifica-
tion’s sake repugnant to us. We can no longer sympathize with cruel
deities, and the notion that God can take delight in the spectacle
of sufferings self-inflicted in his honor is abhorrent. In consequence
of all these motives you probably are disposed, unless some special
utility can be shown in some individual’s discipline, to treat the
general tendency to asceticism as pathological.
Yet I believe that a more careful consideration of the whole mat-
ter, distinguishing between the general good intention of asceticism
and the uselessness of some of the particular acts of which it may
be guilty, ought to rehabilitate it in our esteem. For in its spiritual
1
F. M
AX
M
ÜLLER
: Ramakrishna, his Life and Sayings, 1899, p. 180.
2
O
LDENBERG
: Buddha; translated by W. H
OEY
, London, 1882, p. 127.
282
THE VARIETIES OF RELIGIOUS EXPERIENCE
meaning asceticism stands for nothing less than for the essence of
the twice-born philosophy. It symbolizes, lamely enough no doubt,
but sincerely, the belief that there is an element of real wrongness
in this world, which is neither to be ignored nor evaded, but which
must be squarely met and overcome by an appeal to the soul’s heroic
resources, and neutralized and cleansed away by suffering. As against
this view, the ultra-optimistic form of the once-born philosophy
thinks we may treat evil by the method of ignoring. Let a man who,
by fortunate health and circumstances, escapes the suffering of any
great amount of evil in his own person, also close his eyes to it as it
exists in the wider universe outside his private experience, and he
will be quit of it altogether, and can sail through life happily on
a healthy-minded basis. But we saw in our lectures on melancholy
how precarious this attempt necessarily is. Moreover it is but for
the individual; and leaves the evil outside of him, unredeemed and
unprovided for in his philosophy.
No such attempt can be a general solution of the problem; and
to minds of sombre tinge, who naturally feel life as a tragic mystery,
such optimism is a shallow dodge or mean evasion. It accepts, in
lieu of a real deliverance, what is a lucky personal accident merely,
a cranny to escape by. It leaves the general world unhelped and
still in the clutch of Satan. The real deliverance, the twice-born
folk insist, must be of universal application. Pain and wrong and
death must be fairly met and overcome in higher excitement, or
else their sting remains essentially unbroken. If one has ever taken
the fact of the prevalence of tragic death in this world’s history
fairly into his mind, — freezing, drowning, entombment alive, wild
beasts, worse men, and hideous diseases, — he can with difficulty,
it seems to me, continue his own career of worldly prosperity with-
out suspecting that he may all the while not be really inside the
game, that he may lack the great initiation.
Well, this is exactly what asceticism thinks; and it voluntarily
takes the initiation. Life is neither farce nor genteel comedy, it says,
but something we must sit at in mourning garments, hoping its
bitter taste will purge us of our folly. The wild and the heroic are
indeed such rooted parts of it that healthy-mindedness pure and
simple, with its sentimental optimism, can hardly be regarded by
any thinking man as a serious solution. Phrases of neatness, cosiness,
and comfort can never be an answer to the sphinx’s riddle.