The soul has certainly a door into infinite beauty, and through the portals must it fare forth to renew its activities in its own atmosphere. The question as to whether the individual survives bodily death is one that the Twentieth Century will answer with no unmistakable reply. The investigation into the very nature of man is one possible on strictly scientific lines, whose results agree with and confirm all that Faith has intuitively divined.
This investigation—pursued in many ways—is best of all pursued in keeping some hour apart, each day, for absolute reunion and communion with the Holy Spirit. To lift up the heart to God in deepest aspiration and prayer is to come into an increasing knowledge of one's own spiritual self, and into increasing harmony with the divine world in whose atmosphere, alone, we live and breathe and have our being. In love and sympathy lie the daily solution of all the problems of the spiritual life.
These are the divine attributes, and they are as indispensable to life to-day as they were when Christ walked in Galilee. Compassion and love are the handmaids of hope and faith and joy. The heart to sympathize, the love to aid, lead on to the radiant atmosphere of happiness.
There is a deep and impressive significance in the lesson of the music-drama of "Parsifal." "Only those of pure heart can be strong." And that "the Knights in the play were saved by Parsifal who was willing to encounter anything." This alone is the diviner quality of love,—to be willing to "encounter anything;"—to meet pain, disaster, defeat, if so it be the appointed way to serve. There is a consecration in pain that purifies and refines and exalts all effort. It may be the very divine sign and seal of approval when the way leads to personal sacrifice rather than to personal joy.
"The Magi," it is said, "have but to follow their Star in peace.... The Divine action marvellously adjusts all things. The order of God sends each moment the appropriate instrument for its work, and the soul, enlightened by faith, finds all things good, desiring neither more nor less than she possesses."
One may tread,—not the "whole round of creation," as Browning phrases it, but a minor segment of it, at least, and come back with added and more profound conviction that happiness is a condition of the spirit; that "the soul is ceaselessly joyful"; that the incidents and accidents of the outward life cannot mar nor lessen that sense of higher peace and joy and harmony which is the atmosphere of any true spiritual life. One may recognize and affirm this truth by spiritual intuition, and he may then be led through many phases of actual tests in actual life; he may, for a time, lose his hold on it and come to say that happiness is a thing that depends on so many causes outside one's own control; that illness, death, loss of friends, adverse circumstances, failures and trials of all kinds may come into his experience, and that one is at the mercy of all these vicissitudes. Can the individual be happy, he will ask, when all that made happiness is taken away? Can he be happy if he has lost all his worldly goods? or if death has taken those nearest and dearest to him? or if the separations of life, far harder to bear than those of death, have come into his experience with their almost hopeless sense of desolation? And yet, until he has learned to answer these questions with the most triumphant affirmative, he has not learned the measure nor sounded the depth of a true and noble order of Happiness. The difference is that of being safely on board a great steamer when wind and wave are tempest-tossed, or of being helpless in the raging waters. The storm may be precisely the same; the tempest may rage as it will, but safe and secure in the cabin or stateroom, the voyager does not mind its fury. Truly may this analogy be held in life. It is possible to emerge from the winds and waves; to enter so entirely into the sense of security in the Divine; to hold so absolutely the faith in the Divine leading, that even in the midst of trial and loss and deprivation and sorrow, one shall come to know, through his own experience, that "the soul is ceaselessly joyful." For it is one thing to accept a truth theoretically, to believe it intuitively, and another to prove it through experience that shall test the quality of faith and conviction. Learning this supreme truth of life through outward experiences as well as though inner revelation, is a victory of the will that may even make itself an epoch, a landmark, in spiritual progress.
One of the great discourses of Phillips Brooks had for its theme the lesson of not laying too much stress on the recognition of one's motives or on any return of sympathetic consideration. "Let me not think," said Bishop Brooks, "that I get nothing from the man who misunderstands all my attempts to serve him and who scorns me when I know that I deserve his sympathy. Ah! it would be sad enough if only the men who understood us and were grateful to us when we gave ourselves to them had help to give us in return. The good reformer whom you try to help in his reform, and who turns off from you contemptuously because he distrusts you, seeing that your ways are different from his, does not make you happy,—he makes you unhappy; but he makes you good, he leads you to a truer insight, a more profound unselfishness. And so (it is the old lesson), not until goodness becomes the one thing that you desire, not until you gauge all growth and gain by that, not until then can you really know that the law has worked, the promise has been fulfilled. With what measure you gave yourself to him, he has given himself—the heart of himself, which is not his favor, not his love, but his goodness, the real heart of himself to you. For the rest you can easily wait until you both come to the better world, where misconceptions shall have passed away and the outward forms and envelopes of things shall correspond perfectly with their inner substances forever."
In the last analysis one comes to realize that happiness is a condition depending solely on the relation of his soul to God; that neither life, nor death, nor principalities, nor powers, nor height, nor depth, nor any living creature can separate him from it, because happiness and the love of God are one and identical, and it is not in the power of this world to give, or to take away, this sense of absolute oneness with the Divine life that comes when man gives himself, his soul and body, his hopes and aspirations and ideals, in complete consecration to the will of God.
For this alone is happiness. It may not be ease nor pleasure, but it is that ceaseless joy of the soul that may be the daily experience of every human being. And to gain the deep inner conviction of this sublime truth is worth whatever it may cost of tears or trial or desolation of spirit. It is the threshold of joy. It is the initiation into a higher spiritual state which one may gain during his progress on earth as well as in heaven. In fact, no one is really fitted for the highest privileges and sweetness he may crave, until he has learned to live well, to live joyfully, without these. No one is fitted for joy until he can live well without joy. It is the law and the prophets.