Part 2

There are two terms of the series of progress which we should always keep before us. The one is the starting-point, and the other the final goal. The former is the cave man; the latter is the divine man. We know in a measure what sort of being the cave man was. Instructed by anthropologists, we know how poor and mean were the beginnings of humanity on earth. But of that other term of progress--the goal of progress, the divine man of whom the cave man was the germ, the first rough draft--of the man who is to be, our notions are vague. He rises before us, indeed, in a vision of glory, but his shape is nebulous. And the result of progress is just this, that it makes us more and more able to define the outlines of that shape, to draw sharply and finely the noble lineaments of that face; that it makes us more and more able to see the divine, the perfect man, the only begotten son of all the spirits of the myriads of the generations of men--the man that is to be, the perfection of our imperfection.

The perfect man has never yet appeared on earth. The perfect man is an apparition of light and beauty rising in the boundless infinite, an ideal to be more and more clothed with particularity. The purpose for which we exist is to help to create the perfect man, to incarnate him more and more in ourselves and in others.

That the lofty form of man may be wholly disengaged from the encompassing clay, that the traces of our bestial ancestry may be wholly purged from our nature, that our spirits may stand erect as our bodies already do--this, I think, is the end for which we exist.

Every man, however humble, is worthy of reverence because, in his limited sphere, he can be a beneficent, forward-working agent, he can help a little to create the perfect man. Every child is a possible avatar of the more perfect man. On every child the whole past lays its burdens, and of the outcome of its life the whole future is expectant.

The way to overcome dejection is to energise our nature vigorously. An eminent physician is quoted as saying: “I firmly believe that one-half of the confirmed invalids could be cured of their maladies if they were compelled to live busy and active lives, and had no time to fret over their miseries. The will has a wonderfully strong and direct influence over the body. Good work is the safeguard of health. The way to live well is to work well.” If this be true, even when the cause of the dejection is corporeal, how much more likely is it to be true where the cause is seated in the mind.

In cases of bereavement, what is it that can enable a man to weather the hurricane of grief which is apt to descend upon the soul immediately after a great loss; and what can enable him to live through the dead calm which is apt to succeed that first whirlwind of passionate desolation? It is the thought that the fight must still go on, because there are issues of infinite worth at stake; and that, though wounded and crippled, he must still bear his part in the fight until the end.

For singleness of purpose, I plead. This alone can give strength to our will, coherence to our life. Without it we drift; with it we steer. Let us have before us, whatever we do, a sovereign aim, but let us also make sure that it be a worthy aim, one that will purge the clay from our eyes, from our lips, from our brains, from our hearts.

A great man helps us by the standard which he erects. He never really is level with his own standard, and yet we do not therefore reject him. He helps us by what he earnestly tries for, and by what he suggests to us that we should try for; he helps us, not so much by what he achieves, as by what he reveals, by the insight which he gives us into the nature of good.

So far as the forward movement of the human race is concerned, it is the effort that counts, and not the attainment; the realm of time and space can never be the scene of complete realisation. The reward of the effort is the wider outlook upon the ultimate aim; the truer estimate of its character as infinite, and, along with this, the recognition of that infiniteness of our own nature which enables us to conceive of and aspire to such an aim.

Joy is a light which those who possess are bound to keep burning brightly for the sake of others as well as for their own sake. Every pure joy in the world is so much pure gain.

Cold and bare is youth without the glow of generous idealism. Contemptible is middle age without the sense of definite attachments and the willing acceptance of limitations. And ungracious and unlovely is old age if it be not illumined by the light of contemplation, if it be not fruitful in counsel.

Every vocation, even the lowliest, which we pursue in a spirit of entire sincerity, is a means of acquiring culture. The artisan may be, in his way, as truly a cultivated man as the artist or the scholar, for by culture I understand insight gained into all manner of activities through genuineness and thoroughness in one. To be cultivated is to see things in their relations.

Our daily avocation, whatever it be, if we cling to it closely enough, is sure to engender in us a new respect for reality, a new humility.

To put forth power in such a way as to be provocative of power in others is the ethical aim that should guide men in all vocations and in all their relations.

This fair earth, with its fir-clad hills, its snowy mountains, its sparkling seas, its azure vaults, and the holy light of the stars, is but a painted screen behind which lurks the true reality.

The beauty of this earth and all that is precious and great in this human life of ours is but a hint and a suggestion of an eternal fairness, an eternal rightness.

We need something of the virility of stoicism to grapple with the difficulties of life; we need to cultivate a large patience; an humble spirit that teaches us to be prepared for every loss, and to welcome every joy as an unlooked-for gain. There are a thousand pleasures in little things which we, with the petulance of children, daily spurn, because we cannot have all we ask for.

The question, Is life worth living? implies a species of blasphemy. The right question to ask is: Am I worthy of living? If I am not, I can make myself so. That is always in my power.

At bottom, the world is to be interpreted in terms of joy, but of a joy that includes all the pain, includes it and transforms it and transcends it.

The Light of the World is a light that is saturated with the darkness which it has overcome and transfigured.

RELIGION

Religion is a wizard, a sibyl. She faces the wreck of worlds, and prophesies restoration. She faces a sky blood-red with sunset colours that deepen into darkness, and prophesies dawn. She faces death, and prophesies life.

Religion has been so eager to supply us with information concerning the universe outside of us, its origin and its destiny, because our life is linked with that of the universe, and our destiny is dependent on the destiny of the universe.

The dependence of man on outside forces which he cannot control is the point of departure of religion.

It is the moral element contained in it that alone gives value and dignity to a religion, and only in so far as its teachings serve to stimulate and purify our moral aspirations does it deserve to retain its ascendency over mankind.

“There is a time to act for the Lord by breaking his commandments” was a saying current among the ancient Hebrews. This means there is a time to act for religion by protesting against what passes for religion; there is a time to prepare the way for a larger morality by shattering the narrow forms of dogma whereby the progress of morality is hindered.

Ethical religion can be real only to those who are engaged in ceaseless efforts at moral improvement. By moving upward we acquire faith in an upward movement, without limit.

The symbols of religion are ciphers of which the key is to be found in moral experience. It is in vain we pore over the ciphers unless we possess the key.