I feel this danger for you, and for the youths you are to educate, so poignantly that I venture to write with this frankness.
Your present imprisonment is not necessarily a life sentence; but your satisfaction in it—your acceptance of the routine of your treadmill—is chilling to the hopes of those who have waited upon your progress; and it imperils your future—as well as that hope we have in the humanities that are to be implanted in the minds of the young people you are to instruct. We would not have you remain under the misapprehension that Truth alone can ever serve humanity—Truth remains sterile until it is married to Goodness. That marriage is consummated in the high flight of the imagination, and its progeny is of beauty.
You need beauty—you need verse and color and music—you need all the escapes—all the doors wide open—and this seemingly impertinent letter is merely the appeal of one human creature to another, for the sake of all the human creatures whom you have it in your power to endow with chains or with wings.
Very sincerely yours,
BRUCE PORTER.
MY DEAR BRUCE PORTER,—
My present impatient attitude towards a mystic being without doubt has been influenced by some impression of my childhood, but not the terror-bringing creatures you suggest. My family was one of the last three which clung to a dying church in my country town. I, though a boy of twelve, passed the plate for two years while the minister's daughter sang a solo. Our village was not a happy one, and the incongruity of our emotional prayers and ecstasies of imagery, and the drifting dullness and meanness of the life outside, filtered in some way into my boy mind. I saw that suffering was real and pressing, and so many suffered resignedly; and that imagery and my companionship with a God (I was highly "religious" then) worked in a self-centred circle. I never strayed from the deadly taint of some gentle form of egotism. I was then truly in a "vault." I did things for a system of ethics, not because of a fine rush of social brotherly intuition. My imagination was ever concerned with me and my prospects, my salvation. I honestly and soberly believe that your "high window of the imagination" works out in our world as such a force for egotism; it is a self-captivating thing, it divorces man from the plain and bitter realities of life, it brings an anti-social emancipation to him. I can sincerely make this terrible charge against the modern world, and that is, that it is its bent towards mysticism, its blinding itself through hysteria, which makes possible in its civilization its desperate inequalities of life-expression, its tortured children, its unhappy men and women, its wasted potentiality. We have not been humble and asked what is man; we have not allowed ourselves to weigh sorrow. It is in such a use that our powers of imagination could be brotherly. We look on high in ecstasy, and fail to be on flame because 'of the suffering of those whose wounds are bare to our eyes on the street.
And that brings me to my concept of a God. God exists in us because of our bundle of social brother-acts. Contemplation and crying out and assertions of belief are in the main notices that we are substituting something for acts. Our God should be a thing discovered only in retrospect. We live, we fight, we know others, and, as Overstreet says, our God sins and fights at our shoulder. He may be a mean God or a fine one. He is limited in his stature by our service.
I fear your God, because I think he is a product of the unreal and unhelpful, that he has a "bad psychological past," that he is subtly egotistical, that he fills the vision and leaves no room for the simple and patient deeds of brotherhood, a heavenly contemplation taking the place of earthly deeds.
You feel that I quote too many minds and am hobbled by it. I delight just now in the companionship of men through their books. I am devoted to knowing the facts of the lives of other humans and the train of thought which their experiences have started. To lead them is like talking to them. I suspect, even dread, the "original thinker" who knows little of the experiments and failures of the thinkers of other places and times. To me such a stand denies that promising thing, the evolution of human thought. I also turn from those who borrow, but neglect to tell their sources. I want my "simple boys and girls of Washington" to know that to-day is a day of honest science; that events have antecedents; that "luck" does not exist; that the world will improve only through thoughtful social effort, and that lives are happy only in that effort. And with it all there will be time for beauty and verse and color and music—far be it from me to shut these out of my own life or the lives of others. But they are instruments, not attributes. I am very glad you wrote.
Sincerely yours,
Carleton H. Parker.