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！
n and the prayer lead to resistance of similar temptations； and hence to greater happiness； … can it be said that the power to resist temptation or endure the penalty are due to supernatural aid？ Or must we not infer that the fear of the consequences of vice or folly； together with an earnest desire and intention to amend； were adequate in themselves to account for the good results？
Reason compels us to the latter conclusion。 But what then？ Would this prove prayer to be delusive？ Not necessarily。 That the laws of Nature （as argued above） are not violated by miracle； is a mere perversion of the accepted meaning of 'miracle；' an IGNORATIO ELENCHI。 But in the case of prayer that does not ask for the abrogation of Nature's laws； it ceases to be a miracle that we pray for or expect： for are not the laws of the mind also laws of Nature？ And can we explain them any more than we can explain physical laws？ A psychologist can formulate the mental law of association； but he can no more explain it than Newton could explain the laws of attraction and repulsion which pervade the world of matter。 We do not know； we cannot know； what the conditions of our spiritual being are。 The state of mind induced by prayer may； in accordance with some mental law； be essential to certain modes of spiritual energy； specially conducive to the highest of all moral or spiritual results： taken in this sense； prayer may ask； not the suspension； but the enactment； of some natural law。
Let it； however； be granted； for argument's sake； that the belief in the efficacy of prayer is delusive； and that the beneficial effects of the belief … the exalted state of mind； the enhanced power to endure suffering and resist temptation； the happiness inseparable from the assurance that God hears； and can and will befriend us … let it be granted that all this is due to sheer hallucination； is this an argument against prayer？ Surely not。 For； in the first place； the incontestable fact that belief does produce these effects is for us an ultimate fact as little capable of explanation as any physical law whatever； and may； therefore； for aught we know； or ever can know； be ordained by a Supreme Being。 Secondly； all the beneficial effects； including happiness； are as real in themselves as if the belief were no delusion。
It may be said that a 'fool's paradise' is liable to be turned into a hell of disappointment； and that we pay the penalty of building happiness on false foundations。 This is true in a great measure； but it is absolutely without truth as regards our belief in prayer； for the simple reason that if death dispel the delusion； it at the same time dispels the deluded。 However great the mistake； it can never be found out。 But they who make it will have been the better and the happier while they lived。
For my part； though immeasurably preferring the pantheism of Goethe； or of Renan （without his pessimism）； to the anthropomorphic God of the Israelites； or of their theosophic legatees； the Christians； however inconsistent； I still believe in prayer。 I should not pray that I may not die 'for want of breath'； nor for rain； while 'the wind was in the wrong quarter。' My prayers would not be like those overheard； on his visit to Heaven； by Lucian's Menippus： 'O Jupiter； let me become a king！' 'O Jupiter； let my onions and my garlic thrive！' 'O Jupiter； let my father soon depart from hence！' But when the workings of my moral nature were concerned； when I needed strength to bear the ills which could not be averted； or do what conscience said was right； then I should pray。 And； if I had done my best in the same direction； I should trust in the Unknowable for help。
Then too； is not gratitude to Heaven the best of prayers？ Unhappy he who has never felt it！ Unhappier still； who has never had cause to feel it！
It may be deemed unwarrantable thus to draw the lines between what； for want of better terms； we call Material and Spiritual。 Still； reason is but the faculty of a very finite being； and； as in the enigma of the will； utterly incapable of solving any problems beyond those whose data are furnished by the senses。 Reason is essentially realistic。 Science is its domain。 But science demonstratively proves that things are not what they seem； their phenomenal existence is nothing else than their relation to our special intelligence。 We speak and think as if the discoveries of science were absolutely true； true in themselves； not relatively so for us only。 Yet； beings with senses entirely different from ours would have an entirely different science。 For them； our best established axioms would be inconceivable； would have no more meaning than that 'Abracadabra is a second intention。'
Science； supported by reason； assures us that the laws of nature … the laws of realistic phenomena … are never suspended at the prayers of man。 To this conclusion the educated world is now rapidly coming。 If； nevertheless； men thoroughly convinced of this still choose to believe in the efficacy of prayer； reason and science are incompetent to confute them。 The belief must be tried elsewhere； … it must be transferred to the tribunal of conscience； or to a metaphysical court； in which reason has no jurisdiction。
This by no means implies that reason； in its own province； is to yield to the 'feeling' which so many cite as the infallible authority for their 'convictions。'
We must not be asked to assent to contradictory propositions。 We must not be asked to believe that injustice； cruelty； and implacable revenge； are not execrable because the Bible tells us they were habitually manifested by the tribal god of the Israelites。 The fables of man's fall and of the redemption are fraught with the grossest violation of our moral conscience； and will； in time； be repudiated accordingly。 It is idle to say； as the Church says； 'these are mysteries above our human reason。' They are fictions； fabrications which modern research has traced to their sources； and which no unperverted mind would entertain for a moment。 Fanatical belief in the truth of such dogmas based upon 'feeling' have confronted all who have gone through the severe ordeal of doubt。 A couple of centuries ago； those who held them would have burnt alive those who did not。 Now； they have to console themselves with the comforting thought of the fire that shall never be quenched。 But even Job's patience could not stand the self…sufficiency of his pious reprovers。 The sceptic too may retort： 'No doubt but ye are the people； and wisdom shall die with you。'
Conviction of this kind is but the convenient substitute for knowledge laboriously won； for the patient pursuit of truth at all costs … a plea in short； for ignorance； indolence； incapacity； and the rancorous bigotry begotten of them。
The distinction is not a purely sentimental one … not a belief founded simply on emotion。 There is a physical world … the world as known to our senses； and there is a psychical world … the world of feeling； consciousness； thought； and moral life。
Granting； if it pleases you； that material phenomena m