The recurring observation of the utility, economy, and fitness of the traditional arrangement in buildings or other products of art, re-enforces this formal expectation with a reflective approval. We are accustomed, for instance, to sloping roofs; the fact that they were necessary has made them familiar, and the fact that they are familiar has made them objects of study and of artistic enjoyment.

If at any moment, however, the notion of condemning them pa.s.ses through the mind, -- if we have visions of the bal.u.s.trade against the sky, -- we revert to our homely image with kindly loyalty, when we remember the long months of rain and snow, and the comfortless leaks to be avoided. The thought of a glaring, practical unfitness is enough to spoil our pleasure in any form, however beautiful intrinsically, while the sense of practical fitness is enough to reconcile us to the most awkward and rude contrivances.

This principle is, indeed, not a fundamental, but an auxiliary one; the expression of utility modifies effect, but does not const.i.tute it.

There would be a kind of superst.i.tious haste in the notion that what is convenient and economical is necessarily and by miracle beautiful. The uses and habits of one place and society require works which are or may easily become intrinsically beautiful; the uses and habits of another make these beautiful works impossible.

The beauty has a material and formal basis that we have already studied; no fitness of design will make a building of ten equal storeys as beautiful as a pavilion or a finely proportioned tower; no utility will make a steamboat as beautiful as a sailing vessel. But the forms once established, with their various intrinsic characters, the fitness we know to exist in them will lend them some added charm, or their unfitness will disquiet us, and haunt us like a conscientious qualm. The other interests of our lives here mingle with the purely aesthetic, to enrich or to embitter it.

If Sybaris is so sad a name to the memory -- and who is without some Sybaris of his own? -- if the image of it is so tormenting and in the end so disgusting, this is not because we no longer think its marbles bright, its fountains cool, its athletes strong, or its roses fragrant; but because, mingled with all these supreme beauties, there is the ubiquitous shade of Nemesis, the sense of a vacant will and a suicidal inhumanity. The intolerableness of this moral condition poisons the beauty which continues to be felt. If this beauty did not exist, and was not still desired, the tragedy would disappear and Jehovah would be deprived of the worth of his victim. The sternness of moral forces lies precisely in this, that the sacrifices morality imposes upon us are real, that the things it renders impossible are still precious.

We are accustomed to think of prudence as estranging us only from low and ign.o.ble things; we forget that utility and the need of system in our lives is a bar also to the free flights of the spirit. The highest instincts tend to disorganization as much as the lowest, since order and benefit is what practical morality everywhere insists upon, while sanct.i.ty and genius are as rebellious as vice.

The constant demands of the heart and the belly can allow man only an incidental indulgence in the pleasures of the eye and the understanding. For this reason, utility keeps close watch over beauty, lest in her wilfulness and riot she should offend against our practical needs and ultimate happiness. And when the conscience is keen, this vigilance of the practical imagination over the speculative ceases to appear as an eventual and external check. The least suspicion of luxury, waste, impurity, or cruelty is then a signal for alarm and insurrection. That which emits this _sapor h.o.e.reticus_ becomes so initially horrible, that naturally no beauty can ever be discovered in it; the senses and imagination are in that case inhibited by the conscience.

For this reason, the doctrine that beauty is essentially nothing but the expression of moral or practical good appeals to persons of predominant moral sensitiveness, not only because they wish it were the truth, but because it largely describes the experience of their own minds, somewhat warped in this particular. It will further be observed that the moralists are much more able to condemn than to appreciate the effects of the arts. Their taste is delicate without being keen, for the principle on which they judge is one which really operates to control and extend aesthetic effects; it is a source of expression and of certain _nuances_ of satisfaction; but it is foreign to the stronger and more primitive aesthetic values to which the same persons are comparatively blind.

_The authority of morals over aesthetics._

- 55. The extent to which aesthetic goods should be sacrificed is, of course, a moral question; for the function of practical reason is to compare, combine, and harmonize all our interests, with a view to attaining the greatest satisfactions of which our nature is capable.

We must expect, therefore, that virtue should place the same restraint upon all our pa.s.sions -- not from superst.i.tious aversion to any one need, but from an equal concern for them all. The consideration to be given to our aesthetic pleasures will depend upon their greater or less influence upon our happiness; and as this influence varies in different ages and countries, and with different individuals, it will be right to let aesthetic demands count for more or for less in the organization of life.

We may, indeed, according to our personal sympathies, prefer one type of creature to another. We may love the martial, or the angelic, or the political temperament. We may delight to find in others that balance of susceptibilities and enthusiasms which we feel in our own breast. But no moral precept can require one species or individual to change its nature in order to resemble another, since such a requirement can have no power or authority over those on whom we would impose it. All that morality can require is the inward harmony of each life: and if we still abhor the thought of a possible being who should be happy without love, or knowledge, or beauty, the aversion we feel is not moral but instinctive, not rational but human. What revolts us is not the want of excellence in that other creature, but his want of affinity to ourselves. Could we survey the whole universe, we might indeed a.s.sign to each species a moral dignity proportionate to its general beneficence and inward wealth; but such an absolute standard, if it exists, is incommunicable to us; and we are reduced to judging of the excellence of every nature by its relation to the human.

All these matters, however, belong to the sphere of ethics, nor should we give them here even a pa.s.sing notice, but for the influence which moral ideas exert over aesthetic judgments. Our sense of practical benefit not only determines the moral value of beauty, but sometimes even its existence as an aesthetic good.

Especially in the right _selection_ of effects, these considerations have weight. Forms in themselves pleasing may become disagreeable when the practical interests then uppermost in the mind cannot, without violence, yield a place to them. Thus too much eloquence in a diplomatic doc.u.ment, or in a familiar letter, or in a prayer, is an offence not only against practical sense, but also against taste. The occasion has tuned us to a certain key of sentiment, and deprived us of the power to respond to other stimuli.

If things of moment are before us, we cannot stop to play with symbols and figures of speech. We cannot attend to them with pleasure, and therefore they lose the beauty they might elsewhere have had. They are offensive, not in themselves, -- for nothing is intrinsically ugly, -- but by virtue of our present demand for something different. A prison as gay as a bazaar, a church as dumb as a prison, offend by their failure to support by their aesthetic quality the moral emotion with, which we approach them. The arts must study their occasions; they must stand modestly aside until they can slip in fitly into the interstices of life. This is the consequence of the superficial stratum on which they flourish; their roots, as we have seen, are not deep in the world, and they appear only as unstable, superadded activities, employments of our freedom, after the work of life is done and the terror of it is allayed.

They must, therefore, fit their forms, like parasites, to the stouter growths to which they cling.

Herein lies the greatest difficulty and nicety of art. It must not only create things abstractly beautiful, but it must conciliate all the compet.i.tors these may have to the attention of the world, and must know how to insinuate their charms among the objects of our pa.s.sion. But this subserviency and enforced humility of beauty is not without its virtue and reward. If the aesthetic habit lie under the necessity of respecting and observing our pa.s.sions, it possesses the privilege of soothing our griefs. There is no situation so terrible that it may not be relieved by the momentary pause of the mind to contemplate it aesthetically.

Grief itself becomes in this way not wholly pain; a sweetness is added to it by our reflection. The saddest scenes may lose their bitterness in their beauty. This ministration makes, as it were, the piety of the Muses, who succour their mother, Life, and repay her for their nurture by the comfort of their continual presence. The aesthetic world is limited in its scope; it must submit to the control of the organizing reason, and not trespa.s.s upon more useful and holy ground. The garden must not encroach upon the corn-fields; but the eye of the gardener may transform the corn-fields themselves by dint of loving observation into a garden of a soberer kind. By finding grandeur in our disasters, and merriment in our mishaps, the aesthetic sense thus mollifies both, and consoles us for the frequent impossibility of a serious and perfect beauty.

_Negative values in the second term._

- 56. All subjects, even the most repellent, when the circ.u.mstances of life thrust them before us, can thus be observed with curiosity and treated with art. The calling forth of these aesthetic functions softens the violence of our sympathetic reaction.

If death, for instance, did not exist and did not thrust itself upon our thoughts with painful importunity, art would never have been called upon to soften and dignify it, by presenting it in beautiful forms and surrounding it with consoling a.s.sociations. Art does not seek out the pathetic, the tragic, and the absurd; it is life that has imposed them upon our attention, and enlisted art in their service, to make the contemplation of them, since it is inevitable, at least as tolerable as possible.

The agreeableness of the presentation is thus mixed with the horror of the thing; and the result is that while we are saddened by the truth we are delighted by the vehicle that conveys it to us. The mixture of these emotions const.i.tutes the peculiar flavour and poignancy of pathos. But because unlovely objects and feelings are often so familiar as to be indifferent or so momentous as to be alone in the mind, we are led into the confusion of supposing that beauty depends upon them for its aesthetic value; whereas the truth is that only by the addition of positive beauties can these evil experiences be made agreeable to contemplation.

There is, in reality, no such paradox in the tragic, comic, and sublime, as has been sometimes supposed. We are not pleased by virtue of the suggested evils, but in spite of them; and if ever the charm of the beautiful presentation sinks so low, or the vividness of the represented evil rises so high, that the balance is in favour of pain, at that very moment the whole object becomes horrible, pa.s.ses out of the domain of art, and can be justified only by its scientific or moral uses. As an aesthetic value it is destroyed; it ceases to be a benefit; and the author of it, if he were not made harmless by the neglect that must soon overtake him, would have to be punished as a malefactor who adds to the burden of mortal life. For the sad, the ridiculous, the grotesque, and the terrible, unless they become aesthetic goods, remain moral evils.

We have, therefore, to study the various aesthetic, intellectual, and moral compensations by which the mind can be brought to contemplate with pleasure a thing which, if experienced alone, would be the cause of pain. There is, to be sure, a way of avoiding this inquiry. We might a.s.sert that since all moderate excitement is pleasant, there is nothing strange in the fact that the representation of evil should please; for the experience is evil by virtue of the pain it gives; but it gives pain only when felt with great intensity.

Observed from afar, it is a pleasing impression; it is vivid enough to interest, but not acute enough to wound. This simple explanation is possible in all those cases where aesthetic effect is gained by the inhibition of sympathy.

The term "evil" is often a conventional epithet; a conflagration may be called an evil, because it usually involves loss and suffering; but if, without caring for a loss and suffering we do not share, we are delighted by the blaze, and still say that what pleases us is an evil, we are using this word as a conventional appellation, not as the mark of a felt value. We are not pleased by an evil; we are pleased by a vivid and exciting sensation, which is a good, but which has for objective cause an event which may indeed be an evil to others, but about the consequences of which we are not thinking at all. There is, in this sense, nothing in all nature, perhaps, which is not an evil; nothing which is not unfavourable to some interest, and does not involve some infinitesimal or ultimate suffering in the universe of life.

But when we are ignorant or thoughtless, this suffering is to us as if it did not exist. The pleasures of drinking and walking are not tragic to us, because we may be poisoning some bacillus or crushing some worm. To an omniscient intelligence such acts may be tragic by virtue of the insight into their relations to conflicting impulses; but unless these impulses are present to the same mind, there is no consciousness of tragedy. The child that, without understanding of the calamity, should watch a shipwreck from the sh.o.r.e, would hare a simple emotion of pleasure as from a jumping jack; what pa.s.ses for tragic interest is often nothing but this. If he understood the event, but was entirely without sympathy, he would have the aesthetic emotion of the careless tyrant, to whom the notion of suffering is no hindrance to the enjoyment of the lyre. If the temper of his tyranny were purposely cruel, he might add to that aesthetic delight the luxury of _Schadenfreude;_ but the pathos and horror of the sight could only appeal to a man who realized and shared the sufferings he beheld.

A great deal of brutal tragedy has been endured in the world because the rudeness of the representation, or of the public, or of both, did not allow a really sympathetic reaction to arise. We all smile when Punch beats Judy in the puppet show. The treatment and not the subject is what makes a tragedy. A parody of _Hamlet_ or of _King Lear_ would not be a tragedy; and these tragedies themselves are not wholly such, but by the strain of wit and nonsense they contain are, as it were, occasional parodies on themselves. By treating a tragic subject bombastically or satirically we can turn it into an amus.e.m.e.nt for the public; they will not feel the griefs which we have been careful to harden them against by arousing in them contrary emotions. A work, nominally a work of art, may also appeal to non-aesthetic feelings by its political bias, brutality, or obscenity. But if an effect of true pathos is sought, the sympathy of the observer must be aroused; we must awaken in him the emotion we describe. The intensity of the impression must not be so slight that its painful quality is not felt; for it is this very sense of pain, mingling with the aesthetic excitement of the spectacle, that gives it a tragic or pathetic colouring.

We cannot therefore rest in the a.s.sertion that the slighter degree of excitement is pleasant, when a greater degree of the same would be disagreeable; for that principle does not express the essence of the matter, which is that we must be aware of the evil, and conscious of it as such, absorbed more or less in the experience of the sufferer, and consequently suffering ourselves, before we can experience the essence of tragic emotion. This emotion must therefore be complex; it must contain an element of pain overbalanced by an element of pleasure; in our delight there must be a distinguishable touch of shrinking and sorrow; for it is this conflict and rending of our will, this fascination by what is intrinsically terrible or sad, that gives these turbid feelings their depth and pungency.

_Influence of the first term in the pleasing expression of self._

- 57. A striking proof of the compound nature of tragic effects can be given by a simple experiment. Remove from any drama -- say from _Oth.e.l.lo_ -- the charm of the medium of presentation; reduce the tragedy to a mere account of the facts and of the words spoken, such as our newspapers almost daily contain; and the tragic dignity and beauty is entirely lost. Nothing remains but a disheartening item of human folly, which may still excite curiosity, but which will rather defile than purify the mind that considers it. A French poet has said:

Il n'est de vulgaire chagrin Qua celui d'une ame vulgaire.

The counterpart of this maxim is equally true. There is no n.o.ble sorrow except in a n.o.ble mind, because what is n.o.ble is the reaction upon the sorrow, the att.i.tude of the man in its presence, the language in which he clothes it, the a.s.sociations with which he surrounds it, and the fine affections and impulses which shine through it. Only by suffusing some sinister experience with this moral light, as a poet may do who carries that light within him, can we raise misfortune into tragedy and make it better for us to remember our lives than to forget them.

There are times, although rare, when men are n.o.ble in the very moment of pa.s.sion: when that pa.s.sion is not unqualified, but already mastered by reflection and levelled with truth. Then the experience is itself the tragedy, and no poet is needed to make it beautiful in representation, since the sufferer has been an artist himself, and has moulded what he has endured. But usually these two stages have to be successive: first we suffer, afterwards we sing. An interval is necessary to make feeling presentable, and subjugate it to that form in which alone it is beautiful.

This form appeals to us in itself, and without its aid no subject-matter could become an aesthetic object. The more terrible the experience described, the more powerful must the art be which is to transform it. For this reason prose and literalness are more tolerable in comedy than in tragedy; any violent pa.s.sion, any overwhelming pain, if it is not to make us think of a demonstration in pathology, and bring back the smell of ether, must be rendered in the most exalted style. Metre, rhyme, melody, the widest nights of allusion, the highest reaches of fancy, are there in place. For these enable the mind swept by the deepest cosmic harmonies, to endure and absorb the shrill notes which would be intolerable in a poorer setting.

The sensuous harmony of words, and still more the effects of rhythm, are indispensable at this height of emotion. Evolutionists have said that violent emotion naturally expresses itself in rhythm.

That is hardly an empirical observation, nor can the expressiveness of rhythms be made definite enough to bear specific a.s.sociation with complex feelings. But the suspension and rush of sound and movement have in themselves a strong effect; we cannot undergo them without profound excitement; and this, like martial music, nerves us to courage and, by a sort of intoxication, bears us along amid scenes which might otherwise be sickening. The vile effect of literal and disjointed renderings of suffering, whether in writing or acting, proves how necessary is the musical quality to tragedy -- a fact Aristotle long ago set forth. The afflatus of rhythm, even if it be the pomp of the Alexandrine, sublimates the pa.s.sion, and clarifies its mutterings into poetry. This breadth and rationality are necessary to art, which is not skill merely, but skill in the service of beauty.

_Mixture of other expressions, including that of truth._

- 58. To the value of these sensuous and formal elements must be added the continual suggestion of beautiful and happy things, which no tragedy is sombre enough to exclude. Even if we do not go so far as to intersperse comic scenes and phrases into a pathetic subject, -- a rude device, since the comic pa.s.sages themselves need that purifying which they are meant to effect, -- we must at least relieve our theme with pleasing a.s.sociations. For this reason we have palaces for our scene, rank, beauty, and virtue in our heroes, n.o.bility in their pa.s.sions and in their fate, and altogether a sort of glorification of life without which tragedy would lose both in depth of pathos -- since things so precious are destroyed -- and in subtlety of charm, since things so precious are manifested.

Indeed, one of the chief charms that tragedies have is the suggestion of what they might have been if they had not been tragedies. The happiness which glimmers through them, the hopes, loves, and ambitions of which it is made, these things fascinate us, and win our sympathy; so that we are all the more willing to suffer with our heroes, even if we are at the same time all the more sensitive to their suffering. Too wicked a character or too unrelieved a situation revolts us for this reason. We do not find enough expression of good to make us endure the expression of the evil.

A curious exception to this rule, which, however, admirably ill.u.s.trates the fundamental principle of it, is where by the diversity of evils represented the mind is relieved from painful absorption in any of them. There is a scene in _King Lear,_ where the horror of the storm is made to brood over at least four miseries, that of the king, of the fool, of Edgar in his real person, and of Edgar in his a.s.sumed character. The vividness of each of these portrayals, with its different note of pathos, keeps the mind detached and free, forces it to compare and reflect, and thereby to universalize the spectacle. Yet even here, the beautiful effect is not secured without some touches of good. How much is not gained by the dumb fidelity of the fool, and by the sublime humanity of Lear, when he says, "Art cold? There is a part of me is sorry for thee yet."

Yet all these compensations would probably be unavailing but for another which the saddest things often have, -- the compensation of being true. Our practical and intellectual nature is deeply interested in truth. What describes fact appeals to us for that reason; it has an inalienable interest. However unpleasant truth may prove, we long to know it, partly perhaps because experience has shown us the prudence of this kind of intellectual courage, and chiefly because the consciousness of ignorance and the dread of the unknown is more tormenting than any possible discovery. A primitive instinct makes us turn the eyes full on any object that appears in the dim borderland of our field of vision -- and this all the more quickly, the more terrible that object threatens to be.

This physical thirst for seeing has its intellectual extension. We covet truth, and to attain it, amid all accidents, is a supreme satisfaction. Now this satisfaction the representation of evil can also afford. Whether we hear the account of some personal accident, or listen to the symbolic representation of the inherent tragedy of life, we crave the same knowledge; the desire for truth makes us welcome eagerly whatever comes in its name. To be sure, the relief of such instruction does not of itself const.i.tute an aesthetic pleasure: the other conditions of beauty remain to be fulfilled. But the satisfaction of so imperious an intellectual instinct insures our willing attention to the tragic object, and strengthens the hold which any beauties it may possess will take upon us. An intellectual value stands ready to be trans.m.u.ted into an aesthetic one, if once its discursiveness is lost, and it is left hanging about the object as a vague sense of dignity and meaning.

To this must be added the specific pleasure of recognition, one of the keenest we have, and the sentimental one of nursing our own griefs and dignifying them by a.s.similation to a less inglorious representation of them. Here we have truth on a small scale; conformity in the fiction to incidents of our personal experience.

Such correspondences are the basis of much popular appreciation of trivial and undigested works that appeal to some momentary phase of life or feeling, and disappear with it. They have the value of personal stimulants only; they never achieve beauty. Like the souvenirs of last season's gayeties, or the diary of an early love, they are often hideous in themselves in proportion as they are redolent with personal a.s.sociations. But however hopelessly mere history or confession may fail to const.i.tute a work of art, a work of art that has an historical warrant, either literal or symbolical, gains the support of that vivid interest we have in facts. And many tragedies and farces, that to a mind without experience of this sublunary world might seem monstrous and disgusting fictions, may come to be forgiven and even perhaps preferred over all else, when they are found to be a sketch from life.

Truth is thus the excuse which ugliness has for being. Many people, in whom the pursuit of knowledge and the indulgence in sentiment have left no room for the cultivation of the aesthetic sense, look in art rather for this expression of fact or of pa.s.sion than for the revelation of beauty. They accordingly produce and admire works without intrinsic value. They employ the procedure of the fine arts without an eye to what can give pleasure in the effect. They invoke rather the _a priori_ interest which men are expected to have in the subject-matter, or in the theories and moral implied in the presentation of it. Instead of using the allurements of art to inspire wisdom, they require an appreciation of wisdom to make us endure their lack of art.

Of course, the instruments of the arts are public property and any one is free to turn them to new uses. It would be an interesting development of civilization if they should now be employed only as methods of recording scientific ideas and personal confessions.

But the experiment has not succeeded and can hardly succeed.

There are other simpler, clearer, and more satisfying ways of expounding truth. A man who is really a student of history or philosophy will never rest with the vague and partial oracles of poetry, not to speak of the inarticulate suggestions of the plastic arts. He will at once make for the principles which art cannot express, even if it can embody them, and when those principles are attained, the works of art, if they had no other value than that of suggesting them, will lapse from his mind. Forms will give place to formulas as hieroglyphics have given place to the letters of the alphabet.

If, on the other hand, the primary interest is really in beauty, and only the confusion of a moral revolution has obscured for a while the vision of the ideal, then as the mind regains its mastery over the world, and digests its new experience, the imagination will again be liberated, and create its forms by its inward affinities, leaving all the weary burden, archaeological, psychological, and ethical, to those whose business is not to delight. But the sudden inundation of science and sentiment which has made the mind of the nineteenth century so confused, by overloading us with materials and breaking up our habits of apperception and our ideals, has led to an exclusive sense of the value of expressiveness, until this has been almost identified with beauty. This exaggeration can best prove how the expression of truth may enter into the play of aesthetic forces, and give a value to representations which, but for it, would be repulsive.

_The liberation of self._

- 59. Hitherto we have been considering those elements of a pathetic presentation which may mitigate our sympathetic emotion, and make it on the whole agreeable. These consist in the intrinsic beauties of the medium of presentation, and in the concomitant manifestation of various goods, notably of truth. The mixture of these values is perhaps all we have in mildly pathetic works, in the presence of which we are tolerably aware of a sort of balance and compensation of emotions. The sorrow and the beauty, the hopelessness and the consolation, mingle and merge into a kind of joy which has its poignancy, indeed, but which is far too pa.s.sive and penitential to contain the louder and sublimer of our tragic moods. In these there is a wholeness, a strength, and a rapture, which still demands an explanation.

Where this explanation is to be found may be guessed from the following circ.u.mstance. The pathetic is a quality of the object, at once lovable and sad, which we accept and allow to flow in upon the soul; but the heroic is an att.i.tude of the will, by which the voices of the outer world are silenced, and a moral energy, flowing from within, is made to triumph over them. If we fail, therefore, to discover, by a.n.a.lysis of the object, anything which could make it sublime, we must not be surprised at our failure. We must remember that the object is always but a portion of our consciousness: that portion which has enough coherence and articulation to be recognized as permanent and projected into the outer world. But consciousness remains one, in spite of this diversification of its content, and the object is not really independent, but is in constant relation to the rest of the mind, in the midst of which it swims like a bubble on a dark surface of water.

The aesthetic effect of objects is always due to the total emotional value of the consciousness in which they exist. We merely attribute this value to the object by a projection which is the ground of the apparent objectivity of beauty. Sometimes this value may be inherent in the process by which the object itself is perceived; then we have sensuous and formal beauty; sometimes the value may be due to the incipient formation of other ideas, which the perception of this object evokes; then we have beauty of expression. But among the ideas with which every object has relation there is one vaguest, most comprehensive, and most powerful one, namely, the idea of self. The impulses, memories, principles, and energies which we designate by that word baffle enumeration; indeed, they constantly fade and change into one another; and whether the self is anything, everything, or nothing depends on the aspect of it which we momentarily fix, and especially on the definite object with which we contrast it.

Now, it is the essential privilege of beauty to so synthesize and bring to a focus the various impulses of the self, so to suspend them to a single image, that a great peace falls upon that perturbed kingdom. In the experience of these momentary harmonies we have the basis of the enjoyment of beauty, and of all its mystical meanings. But there are always two methods of securing harmony: one is to unify all the given elements, and another is to reject and expunge all the elements that refuse to be unified. Unity by inclusion gives us the beautiful; unity by exclusion, opposition, and isolation gives us the sublime. Both are pleasures: but the pleasure of the one is warm, pa.s.sive, and pervasive; that of the other cold, imperious, and keen. The one identifies us with the world, the other raises us above it.

There can be no difficulty in understanding how the expression of evil in the object may be the occasion of this heroic reaction of the soul. In the first place, the evil may be felt; but at the same time the sense that, great as it may be in itself, it cannot touch us, may stimulate extraordinarily the consciousness of our own wholeness.