The awakening of the soul is its entrance upon an appreciation of its powers, relations, possibilities, and responsibilities.

What awakens the soul? The answer to that question is hidden. The wind bloweth where it listeth. Elemental processes and forces are all silent and viewless. The stillness of the sunrise is like that of the deeps of the sea. No eye ever traced the birth of life, and no sound ever attended the awakening of the soul; and yet this subject is not altogether mysterious. A few rays of light have fallen upon it. I venture suggestions which may help a little toward a rational answer to this question.

The soul awakens because it grows, and its growth is sure. Everything that is alive must grow; only death is stationary. It is as natural for us sometime to know ourselves as having relations both to the seen and the unseen as for our bodies to increase in stature. The Confession of Augustine[3] is true of all, "Thou madest us for Thyself, and our heart is restless until it repose in Thee."

[Footnote 3: Confessions. Book I, 1.]

The soul turns toward G.o.d as naturally as children turn toward their parents. I know no other way of explaining the fact that in all ages the majority of the people have had faith in some kind of a deity; and that, widely as they differ as to what is right, all feel that they should follow their convictions of duty. The various ethnic religions, however repulsive, cruel, and vile some of their teachings may be, all indicate a realization of dependence, and all, in some way, bear witness to man's longing for G.o.d. Augustine was right--"The heart is restless until it repose in Thee."

The healthful soul will always move along the pathway of growth. The next stage in its evolution after its birth is its awakening. Its progress may be hindered, but it cannot be prevented, and it may be hastened.

The means by which a soul comes to its self-realization has been a favorite study with poets, dramatists, and novelists. Marguerite, in "Faust," was a simple, sweet, sensuous, traditionally religious girl until she was rudely startled by the knowledge that she was a great sinner; that moment the scales began to fall from her eyes. In her, Goethe has shown how one cla.s.s of persons, and that a large cla.s.s, come to self-realization.

Victor Hugo, in a pa.s.sage of almost unparalleled pathos, has pictured in Jean Valjean a kind of big human beast who, when half awake, steals a loaf of bread to save others from starving, but who is startled into fullness of manhood by the sympathy and consideration of the good Bishop whose silver he had also stolen.

Hawthorne, in Donatello, has pictured a beautiful creature fully equipped with affections, emotions, pa.s.sions, but with little consciousness of responsibility, until the fatal moment in which a crime illuminates his soul like a flash of lightning.

Such experiences are not to be compared with those of the prodigal son or of Saul. Before the one was reduced to husks, or the light blazed upon the other, they felt the obligation to do right. The prodigal chose pleasure with his eyes wide open and Saul was, mistakenly but truly, trying to do G.o.d's will even when he a.s.sisted in the stoning of Stephen.

Hugo, Goethe, and Hawthorne have accurately delineated single steps in the growth of the soul. They have shown how the process of the soul's awakening may be, and often has been, hastened. It may be hindered by false ideals and a vicious environment, and it may be hastened by lofty ideals and a holy environment.

Dr. Bushnell, in his lectures on Christian Nurture, has said that the formative years of every man's life are the first three. Is he correct?

I am not sure, but there can be no doubt but what with a good environment the consciousness of moral obligation will be very early developed.

The soul cannot long be imprisoned. The consciousness of "ought" and "ought not" will break all barriers as a growing seed will split a rock; and, when that stage of growth appears, the soul knows itself.

When the soul is finally awakened, when it realizes that it is indissolubly bound to a larger personality in the unseen sphere; when it finds that it is tied to other souls, and that it cannot escape from its responsibility for itself and them,--what then? Then the struggle of life begins. The awakening is to a realization of conflict with the seen and unseen environment, with forces within and fascinations without.

When Paul speaks of the law as the minister of death, he simply means that law introduces an ideal, and ideals always start struggles. Law is something to be obeyed. It is sure to antagonize the animal in man. When our possibilities dawn upon us, in that moment there comes the feeling that they should be our masters. Then the lower nature resists and becomes clamorous. Duty calls in one direction and inclination impels in another. The period of ignorance has pa.s.sed. Weakness and imperfection remain, but not ignorance. There is a conflict in the soul.

The law in the members wars against the law in the mind. We feel that we ought to move upward, but unseen weights press heavily upon us, and to rise seems impossible.

Between G.o.d calling from above and animalism from below the poor soul has a hard time of it. The morally great in all ages have become strong by overcoming their fleshly natures. They have risen on their dead selves to higher things. The vision of G.o.d has reached them even in their prison-houses; and it has broken their chains and they have begun to move toward Him. To the end of the chapter they have had a long fight, and not seldom have been sadly worsted. Goethe and Augustine, Pascal and Coleridge, DeQuincey and Webster--how the list of those who have had to fight bitter battles for spiritual liberty might be extended I and many have not been victorious before the shadows have lengthened and the day closed. Should they be blamed or pitied? Pitied, surely, and for the rest let us leave them to Him who knoweth all things. "Vengeance is mine; I will repay, saith the Lord." Men have nothing to do with judgment; the final word concerning any soul will be spoken only by Him whose vision is perfect. "Steep and craggy is the pathway of the G.o.ds,"

and steep and craggy is the path by which men rise to spiritual heights.

He who is sensitive to life can hardly survey this universal human struggle with undimmed eye or with unquestioning faith. The young are driven here and there by heartless and, sometimes, almost furious pa.s.sions; some are weak and fall because they are blind, and others because they love and trust; and many who desire to do good mistake and choose evil. The strong often try to run away from themselves but can find no solitude in which to hide; and all the time right and truth shine in the darkness like stars. What shall we say of these confusing conditions? To ignore them is foolish; to insist that the struggle is but a delusion is nonsense. The only sane course is to face facts and adjust our theories to them.

The battle between duty and inclination, between the ideal and the actual, will continue as long as life in the body endures. It is not an unmixed evil. In the end right is never worsted. The way that leads to holiness is long and sometimes b.l.o.o.d.y; but it always develops strength and courage. The fight, for each individual, will be ended only by the full and perfect choice of truth and virtue, which are always the will of G.o.d. The victory will be secure long before it is fully won. Enough for us to know that conformity to the will of G.o.d at last will be the end of strife.

It is not well to be overmuch troubled when we see those whom we love fighting a hard battle against inherited tendencies and an evil environment, for the fight, however fierce, is a good sign. Those alone are to be pitied who are drifting, and not resisting. Progress is ever by a steep and spiral pathway. Sometimes the face of the ascending soul is toward the sun and sometimes it is toward the darkness. No man can deliver his friend from the forces which oppose him. Each must conquer for himself and none can evade the conflict. From the hour when the soul awakens to a consciousness of its powers and possibilities, its movement, in spite of all hindrances and difficulties, must be to the heights. Those only need cause anxiety who are not yet awake; or who, having been awake, have turned backward instead of pressing onward.

We are now face to face with a momentous inquiry. When the soul is awake, when it realizes something of its descent from G.o.d and of its relation to Him and to other souls, what should be its environment?

Intelligent and otherwise sane people at this point have been strangely insane and blind. We are always affected by influence more than by teaching. Education by atmosphere is quite as effective as education by study. Involuntarily all become like their ideals. Personalities absorb characteristics from surroundings as flowers absorb colors from the light. The awakened soul, therefore, from the first should have a spiritual environment. Parents and friends should be helps, not hindrances, to its progress. I once read a letter from one who had changed an old for a new home. The letter was full of aspiration for the best things, of thoughts about G.o.d and the spiritual verities. It was not difficult to see that the new home in its reverence for truth, its loyalty to right, its reaching for reality, was providing the same good influence as the old one. If, in the environment, truth and duty are honored, virtue reverenced, G.o.d worshipped sincerely and devoutly, manhood held to be as sacred as deity, the unseen and spiritual never spoken of unadvisedly or lightly, courage always found hand in hand with character, the soul will never long fight a losing battle.

The home should be organized to promote, as swiftly as possible, the awakening of the souls of the children; and, from the moment of this awakening, everything should be planned to help their growth. The books on the tables should tell the life-stories of those who have bravely fought and never faltered. Biographies of men like Wilberforce and Howard who have lived to help their fellow-men; and of women like Florence Nightingale and Lady Stanley, who have regarded their social gifts and ample wealth as calls to service; histories of charities, intellectual development and n.o.ble achievement, pictures like Sir Galahad and The Light of the World are potent forces in the formation of character. The ideal side of life should ever be presented in its most attractive form to the awakened soul in its near environment. Because the ideal culminates in the religious, and the feeling of moral obligation rests at last upon the conviction that G.o.d is, and that He is not far from any one, Jesus, in all the beauty and pathos of His earthly career, in all the tragic grandeur of His death and glory of His Resurrection, in all the nearness and helpfulness of His continuing ministry, should be the subject of frequent, earnest, honest, sane, and sympathetic conversation.

The awakened soul needs first of all an environment which will be favorable to its growth. Its development then will usually be steadily and swiftly toward G.o.d and conformity to His will. There ought to be no need of any re-awakening. If the soul opens its eyes among those who reverence truth and righteousness, who guard virtue and revere love, to whom G.o.d is the nearest and most blessed of realities, and Jesus is Master, Saviour, and daily Friend, its growth toward the spiritual goal will be as natural and beautiful as it will also be swift and sure.

THE FIRST STEPS

No mortal object did these eyes behold When first they met the placid light of thine, And my soul felt her destiny divine, And hope of endless peace in me grew bold: Heaven-born, the soul a heav'nward course must hold; Beyond the visible world she soars to seek (For what delights the sense is false and weak) Ideal form, the universal mould.

The wise man, I affirm, can find no rest In that which perishes: nor will he lend His heart to aught which doth on time depend.

'Tis sense, unbridled will, and not true love, Which kills the soul: Love betters what is best, Even here below, but more in heaven above.

--_Sonnet from Michael Angelo._ Wordsworth

III

_THE FIRST STEPS_

The first movements of the awakened soul are difficult to trace.

Observation, painstaking and long-continued, alone can furnish the desired information. In the attempt to recall our own experiences there is always a possibility of inaccuracy. Bias counts for more in self-examination than in an examination of others. There is also danger of confusing religious preconceptions with what actually transpires.

What we have been led to imagine should be experienced we are very likely to insist has taken place. The truth concerning the Ascent of the Soul will be found in the conclusions of many observers in widely different conditions.

The soul awakens to a consciousness of its responsibilities and to a knowledge that it is in a moral order from which escape is forever impossible. This is our point of departure in this chapter.

The new-born child has to become adjusted to its physical environment, to learn to use its powers, to breathe, to eat, to allow the various senses to do their work. In like manner the newly awakened soul has to become adjusted to the moral order. The moral order is the rule of right in the sphere of thought, emotion, and choice. It is the government of the soul as the physical order is the government of the body. It may be best explained by a.n.a.logy. There is a physical order ruled by physical laws. If those laws are obeyed, strength, health, sanity result; but if they are disobeyed, the consequences, which are inevitable and self-perpetuating, are weakness, disease, insanity. If one violates gravitation he is dashed in pieces; if he trifles with microbes their infinitesimal grasp will be like a shackle of steel. No one can get outside the physical universe and the sweep of its laws.

There is also a right and a wrong way to use thought, emotion, will. The mind which has hospitality only for holy thoughts will become clearer, and its vision more distinct; but the mind which harbors impure thoughts, gradually, but surely, confuses evil with good, obscures its vision, and becomes a fountain of moral miasm. If we choose to recall and to retain feelings that are animal, and are the relics of animalism, the natural tendency toward b.e.s.t.i.a.lity will gather momentum; but if emotion is turned toward higher objects, and we are thrilled from above rather than lulled from below, the sensibilities become sources of enduring joy. The moral order is like the physical order in its universality and in the remorselessness of the consequences which follow choices.

How does the soul become adjusted to the moral order? This question is difficult to answer. At the first there is sight enough to see that one course is right and another wrong, but the vision is indistinct.

Gradually the ability to make accurate discriminations increases, and, with time and other growth, the faculty of vision is enlarged and clarified.

The first step in the Ascent of the Soul is the development of ability to discriminate between right and wrong. The powers of the soul are enlarged and vivified with the bodily growth, but whether there is any necessary connection between the growth of the one and that of the other, we know not. This alone is sure--clearer vision, with ever-increasing distinctness, reveals the certainty that moral laws are universal and unchangeable. The process of adjustment to the moral order is partly voluntary and partly involuntary. It is hastened by the hidden forces of vitality, and it may be hindered by its own choices. As a human being who refuses to eat will starve, so a soul which turns away from truth will starve. The law in one case is as inexorable as in the other. This consciousness of the moral order is sometimes dim even in mature years because neglect always deadens appreciation. Paul said that the law is a schoolmaster leading to Christ. By that he intended to teach that we must realize that we are under moral law before we can know that its violation will result in a state of ruin needing salvation. First that which is natural, then that which is spiritual.

The phrase "natural law in the spiritual world" means that the consequences following right and wrong are as inevitable and essential in the realm of spirit as in that of matter.

The progress of the soul is dependent on the realization that there is a moral quality in thoughts, emotions, choices; that the consequences following them grow out of them as flowers from seed, and that they determine not only the character but the happiness and welfare of the one exercising them.

The next step in the upward movement of the soul is the realization of its freedom. It is possible for one to know that he is under law, without at the same time appreciating that he is free to choose whether he will obey. I may see a storm sweeping toward me and know that behind it is resistless force, and know, also, that to step outside the track of that storm is impossible; and it is conceivable that a soul may know itself as able to think, feel, act, and, at the same time, be under the dominion of forces before which it is powerless. The practical question, therefore, for all in this human world is not, are there spiritual laws? but, may we choose for ourselves whether we will obey or disobey them? Until the soul knows itself to be free to choose, there will be no deep feeling of obligation, without which there can be no motive impelling toward the heights. Here also we walk in the dark. The genesis of the consciousness of freedom has never been observed. DuBois-Reymond has called it one of "the seven riddles of science." We are no nearer the solution of the problem than were our fathers a thousand years ago.

But one thing at least we do know: He who believes himself to be a puppet in the hands of unseen forces will never fight them. If freedom is a fiction the universe is not only unmoral, but immoral. The final argument for freedom is consciousness. I know I could have chosen differently from what I did. But how do I know? The process cannot be pushed farther back. Consciousness is ultimate and authoritative. But what then shall be said of heredity? A child when first born is little but a bundle of sensibilities. Its growth seems to be but the unfolding of inherited tendencies. Every man is what his ancestors have made him plus what he has absorbed from his environment. How can we say then that any are free? That man who is surly, uncomfortable, ugly, as hard to endure as a March wind, is but the extension of his father. When one knows the elder it is difficult to do otherwise than pity the younger.

He is but living the tendencies which were born in him and which are an inseparable part of his nature. He cannot be genial and urbane. Are not some born moral cripples as others are born with physical deformities?

Are not some spiritually deaf, dumb, and blind from birth? It cannot be doubted. We are all more or less what our fathers were, but our surroundings do much to modify us. Many men seem to be driven on wings of pa.s.sion, as leaves by tornadoes; and yet we know that we are free, and that all life and conduct, individual and social, must be ordered on that hypothesis. Teach men that they are not free, and anarchy and chaos will quickly follow. No freedom? Then there is no obligation. No one feels that he ought to do what he cannot do, and no one will try to do what he does not feel that he ought to do. If men are but machines, moving only as the power is turned on, there is no moral quality in any action. If we live in a moral world, whether we can understand it or not, we must be free to choose for ourselves. The possibility of the soul's expansion depends on its freedom. There is no right and no wrong, no truth and no error, if it is a slave to the inheritance with which it was born. What gives to the invitations of Jesus a quality so serious and so solemn is the fact that they may be rejected. The power of choice is the most sublime endowment which man possesses. When we have learned to know ourselves as free a long step forward has been taken.

The soul grows by a right use of the power of choice.

How may it be adjusted to this knowledge? It will undoubtedly grow to it, but the process will be slow. It may, however, be hastened by a use of the experience of others. No man should be allowed to begin the battle of life as ignorant as his father was. Each new soul should have the benefit of the experience of all who have lived before. Children should be taught by example and conversation, in the home and the school, that the beginning of wisdom is a right use of the experience of others. However this lesson may be learned, and however swift may be the process of growth, the next step in the soul's progress, after its realization that it is in a moral order, must be its adjustment to the fact that it is a free agent and sovereign over its own choices.

No man is ever forced into any course of conduct. Character is the resultant of many choices rather than of necessity. The moral law may be obeyed or it may be violated. Its seat is, indeed, in the bosom of G.o.d.

It is the only guarantee of individual progress and social harmony. Its sway is without bound and without end. To know how to live in a moral world, and how best to use the gifts of liberty, is a subject for an eternity of study. That this consciousness of freedom comes slowly is an immense blessing; otherwise the soul would be dazed as, for the first time, it looked around on the solemnities and splendors of the spiritual universe; and be overwhelmed as it realized, at the very beginning of its career, that it was endowed with a sovereignty as mysterious and potent as that of G.o.d.

The next step in the upward movement of the soul is appreciation of a moral ideal. That is a solemn and sublime moment when the newly awakened soul realizes that it dwells in a moral order and is free to make its own choices. But another moment is equally thrilling--that in which, in faint and scarcely audible accents, it catches the far call of the goal toward which, henceforward and forever, it must move. It now knows not only that there is a difference between right and wrong, but that there are mysterious affinities between itself and truth and right. Later the sound of that far-away voice will become more distinct. But in its infancy the soul is more or less confused. It hears many sounds and does not always know how to distinguish between siren voices and those which prophesy its destiny. It also has to learn to distinguish truth and right. The task of making moral discriminations is not easy at any time.

Amid a babel of noises to detect the one clear call which alone can satisfy is almost impossible. The mistakes, therefore, are many, but even by mistakes the soul learns to distinguish the true from the false.

But how is it to be taught to appreciate that one voice only in all that confusion of strange sounds should be heeded, and all the rest disregarded? The same answer as before must be given. This knowledge, also, will come in large part with the years. It seems to be the cosmic purpose to provide fresh light with every new step of progress. No one is ever left in total darkness. As the soul advances it learns to distinguish between the voices which speak to it. The necessity of growth is the angel of the Lord whose ministries and prophecies are the hope and glory of the race. Growth may be hindered, but it can never be banished from the universe. It moved in chaos, and never faltered in its march, until under its beneficent leading all things were seen to be good. It led the cosmic movement until man appeared; and now it has taken man in hand, with all the vestiges of animalism clinging to him, and it will never leave him as he rises toward the perfection and glory of G.o.d. The law of growth answers most if not all of our questions. The soul of man must grow. With its growth will come vision, strength, and progress toward its goal.