If it is awakened only by Act of God, in what way can we be held responsible about it? Our responsibility, our part, our opportunity is to so order the lower or earth-will that God shall see us to be prepared for the awakening of the Spirit-Will.
This Spirit-Will, once awakened, is never again shut out from direct communication with God. Even when Grace is withdrawn, this Will-Spirit can come before God and, no barrier between, know Him there; although He may deny it all consolation and leave it languishing, it yet retains the consolation of its one supreme necessity—that of knowing it has not lost Him. It waits.
X
Like knows like: it does not "know" its opposite, but is drawn towards its opposite before and without "knowing" it: here we have the cause of the condescension of the Good towards the imperfect, and of the aspiration of the imperfect to the perfect long before it can "know" the perfect. Without this attraction of like to opposite the imperfect could not become the perfect (we desire, are drawn to God, long before we are able to know Him). The imperfect is able to become the perfect by continually aspiring to it: it gradually becomes "like." There are no barriers in spirit-living, therefore there is nothing to prevent the soul becoming perfect, save its own will-failure. The barrier existing between material- or physical-living and spirit-living can only be overcome in and by a man's own soul: in the soul these two forms of living can meet and become known by the one individual, who can live alternately in the two modes, but it is necessary that the will and preference shall be continually given and bent towards spiritual-living, physical-living being accepted patiently and as a cross. Then flesh ceases to be a barrier to spiritual-living. This is the work of Christ and of the Holy Ghost. Because the soul has recaptured the knowledge of this rapturous living we are not to suppose that it is possible to continually enjoy it here or introduce its glories into social and worldly living: it is between the soul and God only; but earth-life can and should by this knowledge be entirely readjusted.
XI
Are we correct in saying or supposing that this world with all that we see in it (because perishable) is not real, and that the Invisible is the only Real? We are using the wrong word: all that we see here is real after its own manner: it is intentional, it is designed, it is magnificent, it is the evidence in fixed form of the Supreme Intelligence; how can we venture to call it unreal, nothing, negligible? It is a question not of Reality or Unreality, but of greater and of lesser Activity. In this world we see the Divine Energy slowed down to its least degree: we see it so much slowed down that the Divine Ideas can become crystallised into a form and for their decreed period remain fixed. It is exactly this which the soul requires in order to recover her lost bearings. She needs the Beautiful, the Good, and the Bad made sensible to her in fixed objects, and Time in which to consider them and make her choice between them. When Spirit-living is experienced, we become aware that in spirit-life Activity is of such an order as to preclude the mode of it being in fixed forms and objects: so there is no fixed visible Beauty, no fixed visible Good or Bad, no fixed results, and the soul "sees" and "knows" only that which she herself is like to. If she is bad, she cannot become better by the privilege of looking at that which is good. If she thinks or desires wrong, she remains wrong: she must think Right in order to produce or "know" Right. She loses God because she can no longer think godly, and nothing is fixed by which she can trace Him: it is like to like, and this instantaneously without pause (or time). Here in this world Like may behold its Opposite: Bad may behold Good and, because of being able to behold it, may go over and join its will to Good: it is able to do this, because the evidence of Good remains fixed whether the beholder or thinker is good or bad.
What is our quest in this world? It is to refind the lost knowledge of Celestial-living. Our Goal is God Himself. Our salvation does not depend upon our finding Celestial-living, but our finding this living depends upon whether we have found the way of Salvation. This Celestial-living is here, at our door, but we cannot retouch it without Act of God. What is essential to obtaining this Act of God? Is it necessary to belong to this or that Denomination, to perform this or that ceremony, to stand up, kneel down, or prostrate ourselves a hundred and one times, visit shrines, handle relics, endlessly repeat fixed words and sentences? No, these will not do it. Christianity in its full meaning, a repentant and clean heart and mind—these will do it. It is a direct affair between the soul and God. It is Thee and me. This is immense condescension on the part of God. Love alone makes such a condescension possible.
As in free spirit we think a thought and become it, have a desire flash to it and are it, it is easy to see how in thinking thoughts that are not godly, desiring that which is ungodly and imperfect, we pass far from God by "becoming" imperfection; and, having "become," find no satisfaction, satisfaction resting with God only. Having ceased to think godly, the soul loses God, becomes insensitive, and falls into darkness, thinks of her own wretchedness and, thinking of it, is held fast to it. Being miserable, she thinks to Self; thinking of Self, she is bound to the solitude of Self—blank solitude without fixed objects to amuse, without fixed Beauty to lead higher, to restore, to calm. Is all this tantamount to saying that when separated from God Spirit-life is less desirable than earth-life? It is: for then we are "dead" to celestial-living, and in Spirit-life all other living is miserable living. Hence we see the dire necessity of the soul for a Saviour: the necessity of fixed forms, of time, of flesh (which is a fixed stay-point for the soul), of the Incarnation of the Saviour in flesh in order that He may guide the soul amongst these fixed forms, Himself showing her which to choose and which to cast aside: we see the necessity of time in order that, though we have an ungodly thought, we have time to repent and choose a better before, in a horrible rapidity, we are inevitably become that which we had thought. In this world, this stay-point for the soul, the most lost is enabled to enjoy and perceive Beauty and Goodness. How much more easy, then, to return to godly thoughts, to the Good, to God Himself! But though her Saviour is in this world so near to the soul, she does not always seek Him. He belongs to the Invisible. Intoxicated at finding herself amused amongst fixed objects which she enjoys lazily through fixed mediums of the five senses, she devotes herself to these objects, surrounds herself with them, forgets everything else. "It is harder for the rich man to enter the kingdom of heaven." But she must abandon object-worship: this is not to say she is to deny the existence of objects, calling them unreal; she must despise no created object, for each is there to form for her an object-lesson. She has two choices: she can see the objects, remain satisfied with them, and seek no further. Or, she can see the objects, admire them, but seek beyond them for their Instigator and Creator. Now she is on the track of God. All is well.
But all this is not that Adam may recover his perfection, for when, and for how long, was Adam "Perfect"? We behold him sinning at the very first opportunity. In the Fall of Adam we see merely the continuation in the stay-point of time and of flesh, of the history of the fallen soul—sinning the same old sin, Self-will.
The way of return to God is the same way by which we came out from Him—reversed. We came away by means of greeds and curiosities imagined by Self-will. The return is by casting away these greeds, casting away all prides, all selfishness; and what self-loving soul is there that could or would, left alone to herself, conceive of following such a way of cruel necessities, of such hard endurance without an Example before her? For the way is a hard way, a toiling way, at times an awful way, and as we pursue it the burden grows heavier, the pain sharper: then it grows lighter as the soul becomes renewed; and the pain is no longer the pain of loneliness, of sin and sorrow, but becomes the pain of Love, waiting in certainty for an ultimate Reunion: it becomes pain which is being forgotten in the returning happiness of God.