C. S. Lewis Essay Collection: Faith, Christianity and the Church. C. S. LewisЧитать онлайн книгу.
very moment. You can neither reach Him nor avoid Him by travelling to Alpha Centauri or even to other galaxies. A fish is no more, and no less, in the sea after it has swum a thousand miles than it was when it set out.
How, then, it may be asked, can we either reach or avoid Him?
The avoiding, in many times and places, has proved so difficult that a very large part of the human race failed to achieve it. But in our own time and place it is extremely easy. Avoid silence, avoid solitude, avoid any train of thought that leads off the beaten track. Concentrate on money, sex, status, health and (above all) on your own grievances. Keep the radio on. Live in a crowd. Use plenty of sedation. If you must read books, select them very carefully. But you’d be safer to stick to the papers. You’ll find the advertisements helpful; especially those with a sexy or a snobbish appeal.
About the reaching, I am a far less reliable guide. That is because I never had the experience of looking for God. It was the other way round; He was the hunter (or so it seemed to me) and I was the deer. He stalked me like a redskin, took unerring aim, and fired. And I am very thankful that that is how the first (conscious) meeting occurred. It forearms one against subsequent fears that the whole thing was only wish fulfilment. Something one didn’t wish for can hardly be that.
But it is significant that this long-evaded encounter happened at a time when I was making a serious effort to obey my conscience. No doubt it was far less serious than I supposed, but it was the most serious I had made for a long time.
One of the first results of such an effort is to bring your picture of yourself down to something nearer life-size. And presently you begin to wonder whether you are yet, in any full sense, a person at all; whether you are entitled to call yourself ‘I’ (it is a sacred name). In that way, the process is like being psycho-analysed, only cheaper–I mean, in dollars; in some other ways it may be more costly. You find that what you called yourself is only a thin film on the surface of an unsounded and dangerous sea. But not merely dangerous. Radiant things, delights and inspirations, come to the surface as well as snarling resentments and nagging lusts.
One’s ordinary self is, then, a mere façade. There’s a huge area out of sight behind it.
And then, if one listens to the physicists, one discovers that the same is true of all the things around us. These tables and chairs, this magazine, the trees, clouds and mountains are façades. Poke (scientifically) into them and you find the unimaginable structure of the atom. That is, in the long run, you find mathematical formulas.
There are you (whatever YOU means) sitting reading. Out there (whatever THERE means) is a white page with black marks on it. And both are façades. Behind both lies–well, Whatever-it-is. The psychologists, and the theologians, though they use different symbols, equally use symbols when they try to probe the depth behind the façade called YOU. That is, they can’t really say ‘It is this’, but they can say ‘It is in some way like this’. And the physicists, trying to probe behind the other façade, can give you only mathematics. And the mathematics may be true about the reality, but it can hardly be the reality itself, any more than contour lines are real mountains.
I am not in the least blaming either set of experts for this state of affairs. They make progress. They are always discovering things. If governments make a bad use of the physicists’ discoveries, or if novelists and biographers make a bad use of the psychologists’ discoveries, the experts are not to blame. The point, however, is that every fresh discovery, far from dissipating, deepens the mystery.
Presently, if you are a person of a certain sort, if you are one who has to believe that all things which exist must have unity it will seem to you irresistibly probable that what lies ultimately behind the one façade also lies ultimately behind the other. And then–again, if you are that sort of person–you may come to be convinced that your contact with that mystery in the area you call yourself is a good deal closer than your contact through what you call matter. For in the one case I, the ordinary, conscious I, am continuous with the unknown depth.
And after that, you may come (some do) to believe that that voice– like all the rest, I must speak symbolically–that voice which speaks in your conscience and in some of your intensest joys, which is sometimes so obstinately silent, sometimes so easily silenced, and then at other times so loud and emphatic, is in fact the closest contact you have with the mystery; and therefore finally to be trusted, obeyed, feared and desired more than all other things. But still, if you are a different son of person, you will not come to this conclusion.
I hope everyone sees how this is related to the astronautical question from which we started. The process I have been sketching may equally well occur, or fail to occur, wherever you happen to be. I don’t mean that all religious and all irreligious people have either taken this step or refused to take it. Once religion and its opposite are in the world–and they have both been in it for a very long time–the majority in both camps will be simply conformists. Their belief or disbelief will result from their upbringing and from the prevailing tone of the circles they live in. They will have done no hunting for God and no flying for God on their own. But if no minorities who did these things on their own existed I presume that the conforming majorities would not exist either. (Don’t imagine I’m despising these majorities. I am sure the one contains better Christians than I am; the other, nobler atheists than I was.)
Space-travel really has nothing to do with the matter. To some, God is discoverable everywhere; to others, nowhere. Those who do not find Him on earth are unlikely to find Him in space. (Hang it all, we’re in space already; every year we go a huge circular tour in space.) But send a saint up in a spaceship and he’ll find God in space as he found God on earth. Much depends on the seeing eye.
And this is especially confirmed by my own religion, which is Christianity. When I said a while ago that it was nonsensical to look for God as one item within His own work, the universe, some readers may have wanted to protest. They wanted to say, ‘But surely, according to Christianity, that is just what did once happen? Surely the central doctrine is that God became man and walked about among other men in Palestine? If that is not appearing as an item in His own work, what is it?’
The objection is much to the point. To meet it, I must readjust my old analogy of the play. One might imagine a play in which the dramatist introduced himself as a character into his own play and was pelted off the stage as an impudent impostor by the other characters. It might be rather a good play; if I had any talent for the theatre I’d try my hand at writing it. But since (as far as I know) such a play doesn’t exist, we had better change to a narrative work; a story into which the author puts himself as one of the characters.
We have a real instance of this in Dante’s Divine Comedy. Dante is (1) the muse outside the poem who is inventing the whole thing, and (2) a character inside the poem, whom the other characters meet and with whom they hold conversations. Where the analogy breaks down is that everything the poem contains is merely imaginary, in that the characters have no free will. They (the characters) can say to Dante only what Dante (the poet) has decided to put into their mouths. I do not think we humans are related to God in that way. I think God can make things which not only–like a poet’s or novelist’s characters–seem to have a partially independent life, but really have it. But the analogy furnishes a crude model of the Incarnation in two respects: (1) Dante the poet and Dante the character are in a sense one, but in another sense two. This is a faint and far-off suggestion of what theologians mean by the ‘union of the two natures’ (divine and human) in Christ. (2) The other people in the poem meet and see and hear Dante; but they have not even the faintest suspicion that he is making the whole world in which they exist and has a life of his own, outside it, independent of it.
It is the second point which is most relevant. For the Christian story is that Christ was perceived to be God by very few people indeed; perhaps, for a time only by St Peter, who would also, and for the same reason, have found God in space. For Christ said to Peter, ‘Flesh and blood have not taught you this.’ The methods of science do not discover facts of that order.
Indeed the expectation of finding God by astronautics would be very like trying to verify or falsify the divinity of Christ by taking specimens of His blood or dissecting Him. And in their own way they did both.