These are my beliefs. They begin with arbitrary assumptions; they end in a mystery.
So do all beliefs that are not grossly utilitarian1 and material, promising2 houris and deathless appetite or endless hunting or a cosmic mortgage. The Peace of God passeth understanding, the Kingdom of Heaven within us and without can be presented only by parables3. But the unapproachable distance and vagueness of these things makes them none the less necessary, just as a cloud upon a mountain or sunlight remotely seen upon the sea are as real as, and to many people far more necessary than, pork chops. The driven swine may root and take no heed4, but man the dreamer drives. And because these things are vague and impalpable and wilfully5 attained6, it is none the less important that they should be rendered with all the truth of one’s being. To be atmospherically7 vague is one thing; to be haphazard8, wanton and untruthful, quite another.
But here I may give a specific answer to a question that many find profoundly important, though indeed it is already implicitly9 answered in what has gone before.
I do not believe I have any personal immortality11. I am part of an immortality perhaps; but that is different. I am not the continuing thing. I personally am experimental, incidental. I feel I have to do something, a number of things no one else could do, and then I am finished and finished altogether. Then my substance returns to the common lot. I am a temporary enclosure for a temporary purpose; that served, and my skull12 and teeth, my idiosyncracy and desire, will disperse13, I believe, like the timbers of a booth after a fair.
Let me shift my ground a little and ask you to consider what is involved in the opposite belief.
My idea of the unknown scheme is of something so wide and deep that I cannot conceive it encumbered14 by my egotism perpetually. I shall serve my purpose and pass under the wheel and end. That distresses15 me not at all. Immortality would distress16 and perplex me. If I may put this in a mixture of theological and social language, I cannot respect, I cannot believe in a God who is always going about with me.
But this is after all what I feel is true and what I choose to believe. It is not a matter of fact. So far as that goes there is no evidence that I am immortal10 and none that I am not.
I may be altogether wrong in my beliefs; I may be misled by the appearances of things. I believe in the great and growing Being of the Species from which I rise, to which I return, and which, it may be, will ultimately even transcend17 the limitation of the Species and grow into the Conscious Being, the eternally conscious Being of all things. Believing that, I cannot also believe that my peculiar18 little thread will not undergo synthesis and vanish as a separate thing.
And what after all is my distinctive19 something, a few capacities, a few incapacities, an uncertain memory, a hesitating presence? It matters no doubt in its place and time, as all things matter in their place and time, but where in it all is the eternally indispensable? The great things of my life, love, faith, the intimation of beauty, the things most savouring of immortality, are the things most general, the things most shared and least distinctively20 me.
1 utilitarian | |
adj.实用的,功利的 | |
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2 promising | |
adj.有希望的,有前途的 | |
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3 parables | |
n.(圣经中的)寓言故事( parable的名词复数 ) | |
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4 heed | |
v.注意,留意;n.注意,留心 | |
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5 wilfully | |
adv.任性固执地;蓄意地 | |
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6 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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7 atmospherically | |
adv.由大气压所致地,气压所致地,气压上 | |
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8 haphazard | |
adj.无计划的,随意的,杂乱无章的 | |
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9 implicitly | |
adv. 含蓄地, 暗中地, 毫不保留地 | |
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10 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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11 immortality | |
n.不死,不朽 | |
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12 skull | |
n.头骨;颅骨 | |
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13 disperse | |
vi.使分散;使消失;vt.分散;驱散 | |
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14 encumbered | |
v.妨碍,阻碍,拖累( encumber的过去式和过去分词 ) | |
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15 distresses | |
n.悲痛( distress的名词复数 );痛苦;贫困;危险 | |
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16 distress | |
n.苦恼,痛苦,不舒适;不幸;vt.使悲痛 | |
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17 transcend | |
vt.超出,超越(理性等)的范围 | |
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18 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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19 distinctive | |
adj.特别的,有特色的,与众不同的 | |
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20 distinctively | |
adv.特殊地,区别地 | |
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