Miracles (9 page)

The error which I am here trying to correct is one of the most sincere and respectable errors in the world; I have sympathy enough with it to feel shocked at the language I have been driven to use in stating the opposite view, which I believe to be the true one. To say that God ‘is a particular Thing’ does seem to obliterate the immeasurable difference not only between what He is and what all other things are but between the very mode of His existence and theirs. I must at once restore the balance by insisting that derivative things, from atoms to archangels, hardly attain to existence at all in comparison with their Creator. Their principle of existence is not in themselves. You can distinguish
what
they are from the fact
that
they are. The definition of them
can be understood and a clear idea of them formed without even knowing
whether
they are. Existence is an ‘opaque’ addition to the idea of them. But with God it is not so: if we fully understood
what
God is we should see that there is no question
whether
He is. It would always have been impossible that He should not exist. He is the opaque centre of all existences, the thing that simply and entirely
is
, the fountain of facthood. And yet, now that He has created, there is a sense in which we must say that He is a particular Thing and even one Thing among others. To say this is not to lessen the immeasurable difference between Him and them. On the contrary, it is to recognise in Him a positive perfection which Pantheism has obscured; the perfection of being creative. He is so brim-full of existence that He can give existence away, can cause things to be, and to be really other than Himself, can make it untrue to say that He is everything.

It is clear that there never was a time when nothing existed; otherwise nothing would exist now. But to exist means to be a positive Something, to have (metaphorically) a certain shape or structure, to be this and not that. The Thing which always existed, namely God, has therefore always had His own positive character. Throughout all eternity certain statements about Him would have been true and others false. And from the mere fact of our own
existence and Nature’s we already know to some extent which are which. We know that He invents, acts, creates. After that there can be no ground for assuming in advance that He does not do miracles.

Why, then, do the mystics talk of Him as they do, and why are many people prepared in advance to maintain that, whatever else God may be, He is not the concrete, living, willing, and acting God of Christian theology? I think the reason is as follows. Let us suppose a mystical limpet, a sage among limpets, who (rapt in vision) catches a glimpse of what Man is like. In reporting it to his disciples, who have some vision themselves (though less than he) he will have to use many negatives. He will have to tell them that Man has no shell, is not attached to a rock, is not surrounded by water. And his disciples, having a little vision of their own to help them, do get some idea of Man. But then there come erudite limpets, limpets who write histories of philosophy and give lectures on comparative religion, and who have never had any vision of their own. What they get out of the prophetic limpet’s words is simply and solely the negatives. From these, uncorrected by any positive insight, they build up a picture of Man as a sort of amorphous jelly (he has no shell) existing nowhere in particular (he is not attached to a rock) and never taking nourishment (there is no water to drift it towards him). And
having a traditional reverence for Man they conclude that to be a famished jelly in a dimensionless void is the supreme mode of existence, and reject as crude, materialistic superstition any doctrine which would attribute to Man a definite shape, a structure, and organs.

Our own situation is much like that of the erudite limpets. Great prophets and saints have an intuition of God which is positive and concrete in the highest degree. Because, just touching the fringes of His being, they have seen that He is plenitude of life and energy and joy, therefore (and for no other reason) they have to pronounce that He transcends those limitations which we call personality, passion, change, materiality, and the like. The positive quality in Him which repels these limitations is their only ground for all the negatives. But when we come limping after and try to construct an intellectual or ‘enlightened’ religion, we take over these negatives (infinite, immaterial, impassible, immutable, etc.) and use them unchecked by any positive intuition. At each step we have to strip off from our idea of God some human attribute. But the only real reason for stripping off the human attribute is to make room for putting in some positive divine attribute. In St Paul’s language, the purpose of all this unclothing is not that our idea of God should reach nakedness but that it should be reclothed. But unhappily we have no means of
doing the reclothing. When we have removed from our idea of God some puny human characteristic, we (as merely erudite or intelligent enquirers) have no resources from which to supply that blindingly real and concrete attribute of Deity which ought to replace it. Thus at each step in the process of refinement our idea of God contains less, and the fatal pictures come in (an endless, silent sea, an empty sky beyond all stars, a dome of white radiance) and we reach at last mere zero and worship a nonentity. And the understanding, left to itself, can hardly help following this path. That is why the Christian statement that only He who does the will of the Father will ever know the true doctrine is philosophically accurate. Imagination may help a little: but in the moral life, and (still more) in the devotional life we touch something concrete which will at once begin to correct the growing emptiness of our idea of God. One moment even of feeble contrition or blurred thankfulness will, at least in some degree, head us off from the abyss of abstraction. It is Reason herself which teaches us not to rely on Reason only in this matter. For Reason knows that she cannot work without materials. When it becomes clear that you cannot find out by reasoning whether the cat is in the linen-cupboard, it is Reason herself who whispers, ‘Go and look. This is not my job: it is a matter for the senses’. So here. The materials for correcting our abstract concep
tion of God cannot be supplied by Reason: she will be the first to tell you to go and try experience—‘Oh, taste and see!’ For of course she will have already pointed out that your present position is absurd. As long as we remain Erudite Limpets we are forgetting that if no one had ever seen more of God than we, we should have no reason even to believe Him immaterial, immutable, impassible and all the rest of it. Even that negative knowledge which seems to us so enlightened is only a relic left over from the positive knowledge of better men—only the pattern which that heavenly wave left on the sand when it retreated.

‘A Spirit and a Vision,’ said Blake, ‘are not, as the modern philosophy supposes, a cloudy vapour, or a nothing. They are organised and minutely articulated beyond all that the mortal and perishing nature can produce’.
²
He is speaking only of how to draw pictures of apparitions which may well have been illusory, but his words suggest a truth on the metaphysical level also. God is basic Fact or Actuality, the source of all other facthood. At all costs therefore He must not be thought of as a featureless generality. If He exists at all, He is the most concrete thing there is, the most individual, ‘organised and minutely articulated’. He is unspeakable
not by being indefinite but by being too definite for the unavoidable vagueness of language. The words
incorporeal
and
impersonal
are misleading, because they suggest that He lacks some reality which we possess. It would be safer to call Him
trans-corporeal, trans-personal
. Body and personality as we know them are the real negatives—they are what is left of positive being when it is sufficiently diluted to appear in temporal or finite forms. Even our sexuality should be regarded as the transposition into a minor key of that creative joy which in Him is unceasing and irresistible. Grammatically the things we say of Him are ‘metaphorical’: but in a deeper sense it is our physical and psychic energies that are mere ‘metaphors’ of the real Life which is God. Divine Sonship is, so to speak, the solid of which biological sonship is merely a diagrammatic representation on the flat.

And here the subject of imagery, which crossed our path in the last chapter, can be seen in a new light. For it is just the recognition of God’s positive and concrete reality which the religious imagery preserves. The crudest Old Testament picture of Jahweh thundering and lightning out of dense smoke, making mountains skip like rams, threatening, promising, pleading, even changing His mind, transmits that sense of
living
Deity which evaporates in abstract thought. Even sub-Christian images—even a Hindoo idol with a hundred hands—gets in
something
which mere ‘reli
gion’ in our own days has left out. We rightly reject it, for by itself it would encourage the most blackguardly of superstitions, the adoration of mere power. Perhaps we may rightly reject much of the Old Testament imagery. But we must be clear why we are doing so: not because the images are too strong but because they are too weak. The ultimate spiritual reality is not vaguer, more inert, more transparent than the images, but more positive, more dynamic, more opaque. Confusion between Spirit and soul (or ‘ghost’) has here done much harm. Ghosts must be pictured, if we are to picture them at all, as shadowy and tenuous, for ghosts are half-men, one element abstracted from a creature that ought to have flesh. But Spirit, if pictured at all, must be pictured in the very opposite way. Neither God nor even the gods are ‘shadowy’ in traditional imagination: even the human dead, when glorified in Christ, cease to be ‘ghosts’ and become ‘saints’. The difference of atmosphere which even now surrounds the words ‘I saw a ghost’ and the words ‘I saw a saint’—all the pallor and insubstantiality of the one, all the gold and blue of the other—contains more wisdom than whole libraries of ‘religion’. If we must have a mental picture to symbolise Spirit, we should represent it as something
heavier
than matter.

And if we say that we are rejecting the old images in order to do more justice to the moral attributes of God, we
must again be careful of what we are really meaning. When we wish to learn of the love and goodness of God by
analogy
—by imagining parallels to them in the realm of human relations—we turn of course to the parables of Christ. But when we try to conceive the reality as it may be in itself, we must beware lest we interpret ‘moral attributes’ in terms of mere conscientiousness or abstract benevolence. The mistake is easily made because we (correctly) deny that God has passions; and with us a love that is not passionate means a love that is something less. But the reason why God has no passions is that passions imply passivity and intermission. The passion of love is something that happens to us, as ‘getting wet’ happens to a body: and God is exempt from that ‘passion’ in the same way that water is exempt from ‘getting wet’. He cannot be affected with love, because He
is
love. To imagine that love as something less torrential or less sharp than our own temporary and derivative ‘passions’ is a most disastrous fantasy.

Again, we may find a violence in some of the traditional imagery which tends to obscure the changelessness of God, the peace, which nearly all who approach Him have reported—the ‘still, small voice’. And it is here, I think, that the pre-Christian imagery is least suggestive. Yet even here, there is a danger lest the half conscious picture of some huge thing at rest—a clear, still ocean, a dome of
‘white radiance’—should smuggle in ideas of inertia or vacuity. The stillness in which the mystics approach Him is intent and alert—at the opposite pole from sleep or reverie. They are becoming like Him. Silences in the physical world occur in empty places: but the ultimate Peace is silent through very density of life. Saying is swallowed up in being. There is no movement because His action (which is Himself) is timeless. You might, if you wished, call it movement at an infinite speed, which is the same thing as rest, but reached by a different—perhaps a less misleading—way of approach.

Men are reluctant to pass over from the notion of an abstract and negative deity to the living God. I do not wonder. Here lies the deepest tap-root of Pantheism and of the objection to traditional imagery. It was hated not, at bottom, because it pictured Him as man but because it pictured Him as king, or even as warrior. The Pantheist’s God does nothing, demands nothing. He is there if you wish for Him, like a book on a shelf. He will not pursue you. There is no danger that at any time heaven and earth should flee away at His glance. If He were the truth, then we could really say that all the Christian images of kingship were a historical accident of which our religion ought to be cleansed. It is with a shock that we discover them to be indispensable. You have had a shock like that before, in connection with
smaller matters—when the line pulls at your hand, when something breathes beside you in the darkness. So here; the shock comes at the precise moment when the thrill of
life
is communicated to us along the clue we have been following. It is always shocking to meet life where we thought we were alone. ‘Look out!’ we cry, ‘it’s
alive
’. And therefore this is the very point at which so many draw back—I would have done so myself if I could—and proceed no further with Christianity. An ‘impersonal God’—well and good. A subjective God of beauty, truth and goodness, inside our own heads—better still. A formless life-force surging through us, a vast power which we can tap—best of all. But God Himself, alive, pulling at the other end of the cord, perhaps approaching at an infinite speed, the hunter, king, husband—that is quite another matter. There comes a moment when the children who have been playing at burglars hush suddenly: was that a
real
footstep in the hall? There comes a moment when people who have been dabbling in religion (‘Man’s search for God!’) suddenly draw back. Supposing we really found Him? We never meant it to come to
that!
Worse still, supposing He had found us?