按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
ss； this lantern alternately obscured and shining； to and by which the individual exists and must order his conduct； is something special to himself and not common to the race。 His joys delight； his sorrows wound him； according as THIS is interested or indifferent in the affair； according as they arise in an imperial war or in a broil conducted by the tributary chieftains of the mind。 He may lose all； and THIS not suffer； he may lose what is materially a trifle； and THIS leap in his bosom with a cruel pang。 I do not speak of it to hardened theorists： the living man knows keenly what it is I mean。
'Perceive at last that thou hast in thee something better and more divine than the things which cause the various effects； and； as it were； pull thee by the strings。 What is that now in thy mind？ is it fear； or suspicion； or desire； or anything of that kind？' Thus far Marcus Aurelius； in one of the most notable passages in any book。 Here is a question worthy to be answered。 What is in thy mind？ What is the utterance of your inmost self when； in a quiet hour； it can be heard intelligibly？ It is something beyond the compass of your thinking； inasmuch as it is yourself； but is it not of a higher spirit than you had dreamed betweenwhiles； and erect above all base considerations？ This soul seems hardly touched with our infirmities； we can find in it certainly no fear； suspicion； or desire； we are only conscious … and that as though we read it in the eyes of some one else … of a great and unqualified readiness。 A readiness to what？ to pass over and look beyond the objects of desire and fear； for something else。 And this something else？ this something which is apart from desire and fear； to which all the kingdoms of the world and the immediate death of the body are alike indifferent and beside the point； and which yet regards conduct … by what name are we to call it？ It may be the love of God； or it may be an inherited （and certainly well concealed） instinct to preserve self and propagate the race； I am not； for the moment； averse to either theory； but it will save time to call it righteousness。 By so doing I intend no subterfuge to beg a question； I am indeed ready； and more than willing； to accept the rigid consequence； and lay aside； as far as the treachery of the reason will permit； all former meanings attached to the word righteousness。 What is right is that for which a man's central self is ever ready to sacrifice immediate or distant interests； what is wrong is what the central self discards or rejects as incompatible with the fixed design of righteousness。
To make this admission is to lay aside all hope of definition。 That which is right upon this theory is intimately dictated to each man by himself； but can never be rigorously set forth in language； and never； above all； imposed upon another。 The conscience has； then； a vision like that of the eyes； which is incommunicable； and for the most part illuminates none but its possessor。 When many people perceive the same or any cognate facts； they agree upon a word as symbol； and hence we have such words as TREE； STAR； LOVE； HONOUR； or DEATH； hence also we have this word RIGHT； which； like the others； we all understand； most of us understand differently； and none can express succinctly otherwise。 Yet even on the straitest view； we can make some steps towards comprehension of our own superior thoughts。 For it is an incredible and most bewildering fact that a man； through life； is on variable terms with himself； he is aware of tiffs and reconciliations； the intimacy is at times almost suspended； at times it is renewed again with joy。 As we said before； his inner self or soul appears to him by successive revelations； and is frequently obscured。 It is from a study of these alternations that we can alone hope to discover； even dimly； what seems right and what seems wrong to this veiled prophet of ourself。
All that is in the man in the larger sense； what we call impression as well as what we call intuition； so far as my argument looks； we must accept。 It is not wrong to desire food； or exercise； or beautiful surroundings； or the love of sex； or interest which is the food of the mind。 All these are craved； all these should be craved； to none of these in itself does the soul demur； where there comes an undeniable want； we recognise a demand of nature。 Yet we know that these natural demands may be superseded； for the demands which are common to mankind make but a shadowy consideration in comparison to the demands of the individual soul。 Food is almost the first prerequisite； and yet a high character will go without food to the ruin and death of the body rather than gain it in a manner which the spirit disavows。 Pascal laid aside mathematics； Origen doctored his body with a knife； every day some one is thus mortifying his dearest interests and desires； and； in Christ's words； entering maim into the Kingdom of Heaven。 This is to supersede the lesser and less harmonious affections by renunciation； and though by this ascetic path we may get to heaven； we cannot get thither a whole and perfect man。 But there is another way； to supersede them by reconciliation； in which the soul and all the faculties and senses pursue a common route and share in one desire。 Thus； man is tormented by a very imperious physical desire； it spoils his rest； it is not to be denied； the doctors will tell you； not I； how it is a physical need； like the want of food or slumber。 In the satisfaction of this desire； as it first appears； the soul sparingly takes part； nay； it oft unsparingly regrets and disapproves the satisfaction。 But let the man learn to love a woman as far as he is capable of love； and for this random affection of the body there is substituted a steady determination； a consent of all his powers and faculties； which supersedes； adopts； and commands the other。 The desire survives； strengthened； perhaps； but taught obedience and changed in scope and character。 Life is no longer a tale of betrayals and regrets； for the man now lives as a whole； his consciousness now moves on uninterrupted like a river； through all the extremes and ups and downs of passion； he remains approvingly conscious of himself。
Now to me； this seems a type of that rightness which the soul demands。 It demands that we shall not live alternately with our opposing tendencies in continual see…saw of passion and disgust； but seek some path on which the tendencies shall no longer oppose； but serve each other to a common end。 It demands that we shall not pursue broken ends； but great and comprehensive purposes； in which soul and body may unite like notes in a harmonious chord。 That were indeed a way of peace and pleasure； that were indeed a heaven upon earth。 It does not demand； however； or； to speak in measure； it does not demand of me； that I should starve my appetites for no purpose under heaven but as a purpose in itself； or； in a weak despair； pluck out the eye that I have not yet learned to guide and enjoy with wisdom。 The soul demands unity of purpose； not the dismemberment of man；