# The Treasure of the Humble/The Deeper Life

THE DEEPER LIFE
THE DEEPER LIFE
IT is well that men should be reminded that the very humblest of them has the power to 'fashion, after a divine model that he chooses not, a great moral personality, composed in equal parts of himself and the ideal; and that if anything lives in fullest reality, of a surety it is that.'
Each man has to seek out his own special aptitude for a higher life in the midst of the humble and inevitable reality of daily existence. Than this there can be no nobler aim in life. It is only by the communications we have with the infinite that we are to be distinguished from each other. If the hero is greater than the ​wretch who marches by his side, it is because at a certain moment of his existence there has come to him a fuller consciousness of one of these communications. If it is true that creation does not stop at man and that we are surrounded by invisible beings who are superior to us, their superiority can only consist in that they have, with the infinite, communications whose nature we cannot even imagine.
It lies within our power to increase these communications. In the life of every man has there been a day when the heavens opened of their own accord, and it is almost always from that very instant that dates his true spiritual personality. It is doubtless at that instant that are formed the invisible, eternal features that we reveal, though we know it not, to angels and to souls. But with most men it is chance alone that has caused the heavens to open; and they have not chosen the face ​whereby the angels know them in the infinite, nor have they understood how to ennoble and purify its features—which do indeed but owe their being to an accidental joy or sadness, an accidental thought or fear.
Our veritable birth dates from the day when, for the first time, we feel at the deepest of us that there is something grave and unexpected in life. Some there are who realise suddenly that they are not alone under the sky. To others will it be brusquely revealed, while shedding a tear or giving a kiss, that 'the source of all that is good and holy from the universe up to God is hidden behind a night, full of too distant stars'; a third will see a divine hand stretched forth between his joy and his misfortune; and yet another will have understood that it is the dead who are in the right. One will have had pity, another will have admired or been afraid. Often ​does it need almost nothing, a word, a gesture, a little thing that is not even a thought. 'Before, I loved thee as a brother, John,' says one of Shakespeare's heroes, admiring the other's action, 'but now I do respect thee as my soul.' On that day it is probably that a being will have come into the world.
We can be born thus more than once; and each birth brings us a little nearer to our God. But most of us are content to wait till an event, charged with almost irresistible radiance, intrudes itself violently upon our darkness, and enlightens us, in our despite. We await I know not what happy coincidence, when it may so come about that the eyes of our soul shall be open at the very moment that something extraordinary takes place. But in everything that happens is there light; and the greatness of the greatest of men has but consisted in that they had trained their ​eyes to be open to every ray of this light. It is indeed essential that your mother should breathe her last in your arms, that your children should perish in a shipwreck, and that you yourself should pass by the side of death, for you at length to understand that you have your being in an incomprehensible world where you shall be for ever, where an unseen God, who is eternally alone, dwells with His creatures? Must your betrothed die in a fire, or disappear before your eyes in the green depths of the ocean, for it to be revealed to you for an instant that the last limits of the kingdom of love transcend perhaps the scarcely visible flames of Mira, Altair or Berenice's tresses? Had your eyes been open, might you not have beheld in a kiss that which to-day you perceive in a catastrophe? Are the divine recollections that slumber in our souls to be awakened only by the lance-thrusts of grief? The ​sage needs no such violent arousing. He sees a tear, a maiden's gesture, a drop of water that falls; he listens to a passing thought, presses a brother's hand, approaches a lip, with open eyes and open soul. He never ceases to behold that of which you have caught but a passing glimpse; and a smile will readily tell him all that it needed a tempest, or even the hand of death, to reveal to you.
For what are in reality the things we call 'Wisdom,' 'Virtue,' 'Heroism,' 'sublime hours,' and 'great moments of life,' but the moments when we have more or less issued forth from ourselves, and have been able to halt, be it only for an instant, on the step of one of the eternal gates whence we see that the faintest cry, the most colourless thought, and most nerveless gestures do not drop into nothingness; or that if they do indeed thus drop, the fall itself is so immense that it suffices ​to give an august character to our life? Why wait till the firmament shall open amid the roar of the thunderbolt? We must watch for the happy moments when it opens in silence; and it is ever thus opening. You seek God in your life, and you say God appears not. But in what life are there not thousands of hours akin to the hour in that drama where all are waiting for the divine intervention, and none perceive it, till an invisible thought that has flitted across the consciousness of a dying man suddenly reveals itself, and an old man cries out, sobbing for joy and terror, 'But God, there is God!' . . .
Must we always be warned, and can we only fall on our knees when some one is there to tell us that God is passing by? If you have loved profoundly you have needed no one to tell you that your soul was a thing as great in itself as the world; that the stars, the flowers, the waves of ​night and sea were not solitary; that it was on the threshold of appearances that everything began, but nothing ended, and that the very lips you kissed belonged to a creature who was loftier, much purer, and much more beautiful than the one whom your arms enfolded. You have beheld that which in life cannot be seen without ecstasy. But cannot we live as though we always loved? It was this that the saints and heroes did; this and nothing more. Ah! truly too much of our life is spent in waiting, like the blind men in the legend who had travelled far so that they might hear their God. They were seated on the steps, and when asked what they were doing in the courtyard of the sanctuary, 'We are waiting,' they replied, shaking their heads, 'and God has not yet said a single word.' But they had not sen that the brass doors of the temple were closed, and they knew not that the ​edifice was resounding with the voice of their God. Never for an instant does God cease to speak; but no one thinks of opening the doors. And yet, with a little watchfulness, it were not difficult to hear the word that God must speak concerning our every act.
We all live in the sublime. Where else can we live? That is the only place of life. And if aught be lacking, it is not the chance of living in heaven, rather is it watchfulness and meditation, also perhaps a little ecstasy of soul. Though you have but a little room, do you fancy that God is not there, too, and that it is impossible to live therein a life that shall be somewhat lofty? If you complain of being alone, of the absence of events, of loving no one and being unloved, do you think that the words are true? Do you imagine that one can possibly be alone, that love can be a thing one knows, a thing one sees; that ​events can be weighed like the gold and silver of ransom? Cannot a living thought—proud or humble, it matters not; so it come but from your soul, it is great for you—cannot a lofty desire, or simply a moment of solemn watchfulness to life, enter a little room? And if you love not, or are unloved, and can yet see with some depth of insight that thousands of things are beautiful, that the soul is great and life almost unspeakably earnest, is that not as beautiful as though you loved or were loved? And if the sky itself is hidden from you, 'does not the great starry sky,' asks the poet, 'spread over our soul, in spite of all, under guise of death?' . . . All that happens to us is divinely great, and we are always in the centre of a great world. But we must accustom ourselves to live like an angel who has just sprung to life, like a woman who loves, or a man on the point of death. If you knew ​that you were going to die to-night, or merely that you would have to go away and never return, would you, looking upon men and things for the last time, see them in the same light that you have hitherto seen them? Would you not love as you never yet have loved? Is it the virtue or evil of the appearances around you that would be magnified? Would it be given you to behold the beauty or the ugliness of the soul? Would not everything, down to actual evil and suffering, be transformed into love, overflowing with gentlest tears? Does not, to quote the sage, each opportunity for pardon rob departure or death of something of its bitterness? And yet, in the radiance of sorrow or death, is it towards truth or error that one has taken the last steps one is allowed to take?
Is it the living or the dying who can see and are in the right? Ah! thrice happy ​they who have thought, spoken, and acted so as to receive the approval of those who are about to die, or to whom a great sorrow has given clearer insight! The sage, to whom none would hearken in life, can meet with no sweeter reward. If you have lived in obscure beauty, you have no cause for disquiet. At the end there must always sound within the heart of man an hour of supreme justice; and misfortune opens eyes that were never open before. Who knows whether at this very moment your shadow be not passing over the soul of a dying man and be not recognised by him as the shadow of one who already knew the truth? May it not be at the bedside of the last agony that is woven the veritable and most precious crown of sage and hero, and of all who have known how to live earnestly amid the sorrows, lofty, pure, and discreet, of life according to the soul?
​'Death,' says Lavater, 'does not only beautify our inanimate form; nay, the mere thought of death gives a more beautiful form to life itself.' And even so does every thought, that is infinite as death, beautify our life. But we must not deceive ourselves. To every man there come noble thoughts, that pass across his heart like great white birds. Alas! they do not count; they are strangers whom we are surprised to see, whom we dismiss with importunate gesture. Their time is too short to touch our life. Our soul will not become earnest and deep-searching, as is the soul of the angels, for that we have, for one fleeting instant, beheld the universe in the shadow of death or eternity, in the radiance of joy or the flames of beauty and love. We have all known moments such as these, moments that have but left worthless ashes behind. These things must be habitual with us; it is of no avail that they ​should come by chance. We must learn to live in a beauty, an earnestness, that shall have become part of ourselves. In life, there is no creature so degraded but knows full well which is the noble and beautiful thing that he should do; but this noble and beautiful thing is not strong enough within him. It is this invisible and abstract strength that it must be our endeavour to increase, first of all. And this strength increases only in those who have acquired the habit of resting, more frequently than others, upon the summits where life absorbs the soul, upon the heights whence we see that every act and every thought are infallibly bound up with something great and immortal. Look upon men and things with the inner eye, with its form and desire, never forgetting that the shadow they throw as they pass by, upon hillock or wall, is but the fleeting image of a mightier shadow, which, like the wing of an imperishable ​swan, floats over every soul that draws near to their soul. Do not believe that thoughts such as these can be mere ornaments, and without influence upon the lives of those who admit them. It is far more important that one's life should be perceived than that it should be transformed; for no sooner has it been perceived, than it transforms itself of its own accord. These thoughts of which I speak make up the secret treasure of heroism; and, on the day that life compels us to disclose this treasure, we are startled to find therein no forces other than those by which we are impelled towards perfect beauty. Then it is no longer necessary that a great king should die for us to remember that 'the world does not end at the house-doors,' and not an evening passes but the smallest thing suffices to ennoble the soul.
Yet it is not by telling yourself that God is great and that you move in His radiance, ​that you will be able to live in the beauty and fertile depths where the heroes dwelt. You may perhaps remind yourself, day and night, that the hands of all the invisible powers are waving over your head like a tent with countless folds, and yet shall the least gesture of these hands be imperceptible to you. It behoves you to be keenly vigilant; and better had you watch in the market-place than slumber in the temple. Beauty and grandeur are everywhere; for it needs but an unexpected incident to reveal them to us. This is known to nearly all men; but know it though they may, it is only when fortune or death lashes them that they grope around the wall of life in search of the crevices through which God may be seen. They know full well that there are eternal crevices even in the humble walls of a hovel, and that the smallest window cannot take away a line or a star from the immensity of heavenly space. ​But it is not enough to possess a truth; it is essential that the truth should possess us.
And yet are we in a world where the smallest events assume, spontaneously, a beauty that ever becomes purer and loftier. There is nothing that coalesces more readily than earth and sky; if your eyes have rested upon the stars, before enfolding in your arms the woman you love, your embrace will not be the same as though you had merely looked at the walls of your room. Be sure that the day you lingered to follow a ray of light through a crevice in the door of life, you did something as great as though you had bandaged the wounds of your enemy, for at that moment did you no longer have any enemies.
Our lives must be spent seeking our God, for God hides; but His artifices, once they be known, seem so simple and smiling! From that moment, the merest nothing reveals His presence, and the greatness of ​our life depends on so little! Even thus may the verse of a poet, in the midst of the humble incidents of ordinary days, suddenly reveal to us something that is stupendous. No solemn word has been pronounced, and we feel that nothing has been called forth; and yet, why has an ineffable face beckoned to us from behind an old man's tears, why does a vast night, starred with angels, extend over the smile of a child, and why, around a yes or no, murmured by a soul that sings and busies itself with other matters, do we suddenly hold our breath for an instant and say to ourselves, 'Here is the house of God, and this one of the approaches to heaven'?
It is because these poets have been more heedful than we to the 'never-ending shadow.' . . . That is the essence of supreme poetry, that, and that alone, and its sole aim is to keep open 'the great road that leads from the seen to the unseen.' But ​that is life's supreme aim, too, and it is easier far to attain in life than in the noblest of poems, for these have had to abandon the two great wings of silence. Not a single day is trivial. It is essential that this idea should sink into our life and take root therein. There is no question of being sad. Small joys, faint smiles, and great tears, all these fill up the same nook in time and space. You can play in life as innocently 'as a child about a death-bed,' and it is not the tears that are indispensable. Smiles as well as tears open the gates of the other world. Go or come, you will find all you need in the darkness, but never forget that you are close to the gate.
After this lengthy digression, I return to my starting-point, which was that 'it is well that men should be reminded that the very humblest of them has the power to fashion, after a divine model that he ​chooses not, a great moral personality, composed in equal parts of himself and the idea.' It is only in the depths of life that this 'great moral personality' can be carved out; and only by means of incessant 'revelations of the divine' can we add to the stories of the ideal we require. To every man is it given to attain in spirit to the heights of virtuous life, and to know at all times what his conduct should be, would he act like a hero or a saint. But more than this is needed. It is essential that the spiritual atmosphere about us should be transformed to such a degree that it ends by resembling the atmosphere of Swedenborg's beautiful countries of the age of gold, wherein the air permitted not a falsehood to leave the lips. An instant comes then, when the smallest ill that we fain would commit falls at our feet like a leaden ball upon a disc of bronze; when everything changes, though we know it ​not, into beauty, love, or truth. But this atmosphere enwraps those only who have been heedful to ventilate their life sufficiently by at times flinging open the gates of the other world. It is when we are near to those gates that we see; it is when we are near to those gates that we love. For to love one's neighbour does not mean only to give oneself to him, to serve, help, and sustain others. We may possibly be neither good, nor noble, nor beautiful, even in the midst of the greatest sacrifice; and the sister of charity who dies by the bedside of a typhoid patient may perchance have a mean, rancorous, miserable soul. To love's one neighbour in the immovable depths means to love in others that which is eternal; for one's neighbour, in the truest sense of the term, is that which approaches the nearest to God; in other words, all that is best and purest in man; and it is only by ever lingering ​near the gates I spoke of, that you can discover the divine in the soul. Then will you be able to say with the great Jean Paul: 'When I desire to love most tenderly one who is dear to me, and wish to forgive him everything, I have but to look at him for a few moments in silence.' To learn to love, one must first learn to see. 'I lived for twenty years by my sister's side,' said a friend to me, one day, 'and I saw her for the first time at the moment of our mother's death.' Here, too, it had been necessary that death should violently fling open an eternal gate, so that two souls might behold each other in a ray of the primeval light. Is there one amongst us who has not near to him sisters he has never seen?
Happily, even in those whose vision is most limited, there is always something that acts in silence as though they had seen. It is possible, perhaps, that to be ​good is only to be in a little light what all are in darkness. Therefore, doubtless, is it well that we should endeavour to raise our life, and should strive towards summits where ill-doing becomes impossible. And therefore, too, is it well to accustom the eye to behold events and men in a divine atmosphere. But even that is not indispensable; and how small must the difference seem to the eyes of a God! We are in a world where truth reigns at the bottom of things, and where it is not truth but falsehood that needs to be explained. If the happiness of your brother sadden you, do not despise yourself; you will not have to travel far along the road before you will come across something in yourself that will not be saddened. And even though you do not travel the road, it matters little: something there was that was not sad. . . .
Those who think of nothing have the ​same truth as those who think of God; the truth is a little further from the threshold, that is all. 'Even in the life that is most ordinary,' says Renan, 'the part that is done for God is enormous. The lowest of men would rather be just than unjust: we all worship, we all pray, numbers of times every day, without knowing it.' And we are surprised when chance suddenly reveals to us the importance of this divine part. There are about us thousands and thousands of poor creatures who have nothing of beauty in their lives: they come, they go, in obscurity, and we believe that all is dead within them; and no one pays any heed. And then one day a simple word, an unexpected silence, a little tear that springs from the source of beauty itself, tells us that they have found the means of raising aloft, in the shadow of their soul, an ideal a thousand times more beautiful than the most beautiful things ​their ears have ever heard, or their eyes have ever seen. Oh, noble and pallid ideals of silence and shadow! It is you, above all, who call forth the smile of the angels, it is you, above all, who soar direct to God! In what myriads of hovels, in what dens of misery, in what prisons, perhaps, are you not being cherished at this moment, cherished with the purest blood and tears of an unhappy soul that has never smiled; even as the bees, at the time when all the flowers are dead about them, still offer to her who is to be their queen a honey a thousand times more precious than the honey they give to their little sisters of daily life. . . . Which of us has not met, more than once, along the paths of life, a forsaken soul that has yet not lost the courage to cherish, in the darkness, a thought diviner and purer than all those that so many others had the power to choose in the light? Here, too, it is simplicity that is God's favourite ​slave; and it is enough, perhaps, that a few sages should know what has to be done, for the rest of us to act as though we knew too. . . .