Theosophy - The Protestant Spirit - by Annie Besant - Adyar Pamphlets No. 117
Adyar
Pamphlets No.117
The
Protestant Spirit by Annie Besant
Reprinted from The Theosophical Review, Vol XXXVI, March 1905
Theosophical Publishing House, Adyar, Madras, India
September 1920
[Page
1] FROM time to time in the
world's history we see the rising up of a spirit of revolt against the
existing condition of things, a spirit that challenges all authority
and rejects all tradition. It appears when some religion, some social
polity, some convention, has lost, wholly or partially, its indwelling
life, and offers to the world a shell instead of a content, a stone instead
of bread. It appears when an authority has lost its inherent power and
rests on mere prescription; when a creed is an empty formula instead
of the expression of a life. When abuses have accumulated, when dust
has gathered thickly over ancient jewels, when priesthood has become
a profession, and religious rule a prize for ambition, then arises the
Protestant spirit, and sweeps like a storm wind over the minds of men. It is
one of the purifying agencies in the treasure-house of the spiritual
Guardians of Humanity, the wind which scatters the fogs of blind credulity,
and chases away the miasma of intellectual sloth.
Such
revolts may be seen now at work in India, in the movement known as the
Brahmo Samãj and the Ârya Samãj — movements which
cause much distress to the religious minds in the country from their narrowness
and aggressiveness, but serve an admirable purpose in stimulating Hindûism
to shake off[Page
2] its impurities and purge
itself of superstitions. But the historical example of such a revolt, the
greatest recorded in history, is that which takes as its own the name of
Protestantism, and marches under it as under a battle-flag. It may show
us at one and the same time the uses and dangers of the Protestant spirit.
Looking
back to the fifteenth and sixteenth centuries, we can see the Roman Catholic
Church, the historical representative of Christianity, had reached a point
at which some great change was necessary if Christianity were not to sink
under a mass of superstitions and immoralities. The corruptions of the
priesthood, reaching their worst depths in Rome, which should have been
the centre of life and inspiration; the frightful cruelties of the inquisition,
the crushing out of thought with death and torture; the unrestrained licence
of a brutal nobility, which bought immunity for oppression and rapine with
bribes of gold and lands to the Church as portress of heaven — all
these and many another evil were choking the life out of Religion in Europe,
and a reform was imperatively necessary to save Christianity from destruction
at the hands of her own household.
Two
lines of reform were traced out at this critical moment: one, that identified
with the name of Erasmus — scholarly, moderate,
conservative — the other, that identified with the names of Martin Luther
and Calvin — popular, headlong, revolutionary. It was then as it was later
in the French Revolution, with its Encyclopaedists and its Montagnards;
reason, education, orderly progress were on the side of the scholars, but the
gigantic evils of the time — religious in one case, political in the
other — forced on a cataclysm which swept away alike both good and bad,
the gold with the dross. [Page
3]
Erasmus was the type of the cultured and balanced reason,
polished, refined, shrinking from the coarse, the blatant, and the vulgar. If
he pierced the ignorant and evil-living priesthood of his time with the keen
rapier of his satire, he did it that a purer type might arise, not that an
equally ignorant peasantry might erect themselves into ecclesiastical
dictators; if he broke the stately tyranny of mitred bishops, it was not to
submit to the vulgar oppression of petty and loud-voiced fanatics, sprung
from the mire. He sought to revive and then enthrone learning, and to give
to the reason the authority claimed by prescription. Could he have had his
way, the Western Church had not been rent in twain, the progressive part
of Rome's heritage had not been torn from her, the dignity of the ancient
ceremonial and the spiritual value of the mystic tradition had remained
unimpaired, and the iconoclastic forces of ignorance, allied with fanaticism,
had not desolated the pastures of Christianity.
The
movement which by its followers is called the Reformation substituted — so
far as the will and the teaching of Martin Luther and Calvin were concerned — but
one tyranny for another, a Book for a Pope. "The
Bible and the Bible alone is the religion of Protestants”. Calvin burned
Servetus as readily as Rome had burned Bruno, and in fanaticism and
narrowness the Reformers rivaled Rome. None the less Protestantism,
while shrouding the spiritual, stimulated the intellectual, and contained
within itself forces needed for the evolution of the future. For while it is
true that the Reformers substituted but one tyranny for another, and one that
was, on the whole, worse, as being quite as oppressive while also blatant
and vulgar, yet it is also true that the spirit which rose up against the
tyranny of the time and[Page
4] smote it, was the spirit which
inevitably generated a similar resistance against the new tyranny, and ensured
the application of the principle that overthrew the Pope to the overthrowing
of all tyrannies that would fain fetter the. soaring intellect of man. It was
easy for the Reformers to say to the reason to which they appealed: "Thus far
shalt thou go, and no further". Their descendants appealed to the same
reason against the puny barriers they set up.
The
Protestant spirit, despite the faults of its youth, its crudeness, its
blatancy, its vulgarity, was none the less, in its essence, the spirit
that made possible the advances of modern science. It questioned, it
challenged, everything; and however iconoclastic such a spirit might be in
the domain of religion — as iconoclastic as a blind man might be who found
his way obstructed by priceless pictures, the value of which could not be
gauged by his sightless eyes — none the less was it invaluable on the
physical plane, where the means at its disposal were adequate for the
investigation of the problems surrounding it. When the Protestant spirit
awoke, Religion in the West had extended her authority over all physical
questions, and checked all efforts to understand Nature with her perverted
"Thus saith the Lord". The world had not yet existed for six thousand
years, therefore the geological records were untrue; the Jews were the
chosen nation, the vanguard of humanity, therefore the civilisations of the
past were fabulous; the earth was the centre of the Universe, for which the
sun, moon and stars were created, therefore astronomical facts were
fictions; and so on. Science could only breathe by tearing down the biblical
prison which shut it from the air, and the Protestant spirit which enthroned
the Bible on the ruins of the Papacy, [Page
5] enthroned science on the ruins
of the Bible. Both the Papacy and the Bible were to be rebuilt, but never
again was either to become a fortress to frown a silent world into
submission.
Enjoying,
as we do today, the freedom to think and the freedom to speak, we should
do ill to forget the meed of gratitude we owe to that spirit which won
for us this freedom. True, in the days of its battling it destroyed much
that was fair and gracious, but the things it destroyed can blossom anew,
while the freedom which it won is the condition for intellectual progress.
The harmful work of the Protestant spirit is seen in its later effects on
religion, for while it did much to cut off the heads of the weeds of
superstition, it did nothing to destroy their roots. A superstition is only
uprooted when knowledge explains its origin and growth, and this the
Protestant spirit could not do, seeing only the grotesqueness of its above-ground manifestation. Why is it that in every country in which the Protestant
spirit has triumphed, scepticism and materialism have followed in its track ?
Why are the Protestant Churches helpless before the ever-advancing flood
of unbelief ? Is it not because the reason, to which Protestantism appeals,
has so far failed to pierce into the region where are the facts on which
Religion is founded, and because here religious Protestants appeal to
authority while everywhere else they decry it ?
The
mistake — a mistake natural and perhaps inevitable — has lain
in erecting the reason, as limited by the physical brain, into the sole
arbiter of truth. The divinely lucent Intelligence, the Wisdom aspect of
the Self, is indeed that arbiter; but its broken reflection in the human
brain, dominated moreover[Page
6] by Activity, and showing
the restless instability of knowledge-hunting rather than the calm security
of possessed wisdom, is but poorly equipped for that high office. In things
of the physical plane, within reach of the senses, it is a trustworthy
guide, when undistorted by passions and prejudice. Moreover, however imperfect
it may be, it is the only guide man has, and is to the man what the eye
is to the body. Vision may not be perfect, but it is better than the groping
touch of the blind as a medium for understanding surrounding objects. Man
walks better through the world with the opened eye of reason than by groping
his way with the fumbling touches of ignorance and foolish credulity. None
the less does reason hinder the spread of knowledge when it unreasonably
affirms the all-sufficiency and independence of the physical universe,
and shuts its ears to all the whispers of Nature, which suggests that it
is face to face with a part only and not with the whole. Reason, as evolution
proceeds, will learn to perfect and control one vehicle after the other,
each subtler than the preceding one, and will thus come into touch with
subtler regions of the Universe, the existence of which, for it, is at
present unproven. The existence of those regions will, in millennia to
come, rest for it on the same basis as does now the existence of the physical
Universe; but at the present time it is as incapable of penetrating them
as is a fish of investigating the nature of the meadow land, or of soaring
into the upper regions of the atmosphere. On things watery, the fish's
judgment may be reliable, but its opinions on things terrestrial and aerial
are not weighty.
The
reason, free from prejudice, may arrive at the certitude that man is a
being in touch with regions beyond the physical, as the physical is now[Page 7] understood.
It can recognise the existence in man of a power to respond to impressions other
than those which reach him through his senses, and it can argue, by analogy,
that these vague and indeterminate impressions are the prophecy of the opening
to him of another region of the Universe through the development of another organ
of perception, as the first faint recognitions of light and shade adumbrated
the coming development of the eye. It may further establish by irrefragable proofs
the fact that in some individuals of the human race this response has been
clear and definite, and that they have seen where others are still
groping; that these are the men who have changed the course of history and re-shaped
the lives of men — Manu, Pythagoras, the Buddha, the Christ,
Muhammad, to name but a few; and it may perceive that the power of
these men rests on the presence in the mass of mankind of a faculty which
answers vaguely where they answer clearly — a faculty embryonic in the
mass, developed in themselves, but guaranteeing to that mass the truth of
their sayings; were it not for this, their declarations would be regarded as
ravings, not as inspirations. It may study the records of the mystics and
geniuses of all ages, and weigh the definite evidence for the existence of a
state of consciousness beyond the normal, in which the method of working
of the intelligence in search for truth is by direct cognition instead of
ratiocination.
It
is by recognition of the reality and value of the mystic state of consciousness
that the Protestant spirit will cease to be the herald of materialism,
and it is to the absence of mysticism in the Protestant communities that
is due their declension in spirituality. Of all forms of Religion, Protestantism
is the[Page
8] one that most needs the Inner
Light,
and it is the one from which that Light has been most markedly absent.
And yet not wholly absent. Leaving Jacob Boëhme, that prince
of mystics, aside, the Light shines out clearly in Fox, amid all his
extravagances, and the Society of Friends was a voice uplifted in the
desert, testifying to a firm belief in the illumination and guidance of the
Spirit. Nor can we ignore, although they be marred by fanaticism and
crude emotion, the phenomena of conversion, accompanied, wherever it
has been real, with a sense of the divine Presence, of the rending of
the veil which hides the spiritual Universe, and of the flooding of the soul
with God. These are true mystic experiences, and are far more
valuable evidences of the truth of Religion — whatever errors
it may contain — than the laboured arguments of a Paley. The pity has
been that the lack of self-restraint and of delicacy in these outbursts has revolted
the colder judgments of the educated and rational, and they have looked
on them with contempt as the ravings of the ignorant and sentimental.
They have failed to remember that the human soul, in the marvel of a
sudden realisation of the inner world, has no time to think of external
trivialities, and if the outburst occurs in a body in which self-restraint
is not congenital, it will be likely to jar on refined susceptibilities. Manners
are sometimes forgotten by educated people on the deck of a foundering
ship, or in the stalls of a theatre on fire; and what are such things
in comparison with a sudden flash which reveals the worlds invisible and
the profundities of the immortal soul ? If a similar flash could open those
same depths to the cultured and the intellectual, then should we have,
instead of loud revivals, a wave of true and elevated mysticism, and
as it swept over the arid wastes of knowledge[Page
9] divorced from
Religion, " the desert would rejoice and blossom like a rose ".
Only
such a wave can restore to the Protestant communities the religion which
is withering among them under the keen blasts of scholarly criticism and
the ice of scientific disdain. The criticism and the science are alike
the results of the Protestant spirit, and they have come to stay and to
exert an ever-increasing influence over the minds of educated men.
Protestantism, in its worthier aspect, is the critical and scientific attitude
of the reason, approaching all problems submitted to it for solution; as
such it must endure. Protestantism, in its narrower meaning, is a mere
passing revolt against a particular form of religion, and as such has
no future. A religion cannot be made out of protests against another man's
creed; we live by "Yeas", not by "Nays". If Protestantism is to live
as a religion, it must emerge from the regions of negation into those of
affirmation, and this it can only do if the spirit of mysticism revives within
it, and leads it forth into a sweeter and a richer air. It must base its
affirmations on facts recognised in the mystic state of consciousness; it
must boldly cast aside its books, its legends and its creeds ; it must trust
to the living spirit and no longer to the dead letter; it must proclaim, on the
sure basis of human experience, the living Christ within as the redeeming
Saviour, and the living Master Jesus without, as the Head and Shepherd of
His Church.