IT was during a visit, some twelve months ago, that I was afforded a useful object-lesson. My hostess possessed two tame bullfinches, as alike in appearance as they were different in character. Their respective cages were hung on either side of the window, and it was customary for them to have their freedom during our meals, when they would fly about the room, perching according to inclination upon various pieces of furniture or objects upon the table, one of the two often alighting upon its owner's hand or shoulder. While enjoying my first impression of what seemed a quite fascinating picture, their mistress related differences in their ways and habits which later I was able to observe for myself.
One, I noticed, was more fearless, more vivacious, apparently happier than its companion, and in perfect harmony with its surroundings. Directly its cage door was opened it would fly down to the table and join with us in whatever meal was in progress. Seeds, chickweed, and similar attractions were strewed about the table for the benefit of both, and my feathered friend under discussion rejoiced at everything he was privileged to enjoy during the half hour available before returning to his cage. In every sense he was a most engaging and interesting study, and would have delighted the hearts of any bird lovers, could they have been present on these occasions. Alert, observant, of an investigating and inquiring turn of mind, nothing seemed to escape notice, and it was obvious he appreciated to the utmost all that offered itself by way of enjoyment, and from time to time would pipe forth what might well have passed as a song of rejoicing and thanksgiving.
With his companion, however, it was otherwise. While sharing equal privileges, he appeared unable to enter into that spirit of appreciation of liberty—with all that went in attendance—which meant so much to the other. Upon his cage door being unfastened, it would as often as not be several minutes before he flew out, and when he did so he would invariably make several circular flights about the room, and return to the cage again, to emerge perhaps later on, if he thought his companion was enjoying that from which he, by remaining in his cage, was necessarily debarred. Then he would perhaps join us, but more often he would flutter down to the floor, concealing himself beneath table, chairs, etc., apparently preferring to grope about in dark and out-of-the-way places, thus excluding himself from those good things which the other would be enjoying elsewhere. In every respect the contrast in their behavior was so noticeable that at once I drew a parallel from it.
The first bullfinch may be compared to that portion of humanity which, with its longing to escape from captivity (bondage of sense), avails itself of the open door (Christian Science) and rejoices in the possession of those good things ("treasures in heaven") prepared for the liberated (by spiritual understanding) prisoner. "For he satisfieth the longing soul, and filleth the hungry soul with goodness." The other bird represents those mortals who, while recognizing the exit, prefer to remain in their clay prison-houses till a more "convenient season" rather than spontaneously to fly forth on the wings of Truth and Love for the attainment of celestial joys. In the Gospel of Matthew we read, "He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust;" and Mrs. Eddy says in Science and Health (p. 13), "Love is impartial and universal in its adaptation and bestowals." The same good is available to all. Love is the one unfailing source of supply,—inexhaustible, infinite, impersonal, impartial; for Love is "no respecter of persons" but gives to all alike,—old and young, good and bad, whatever their rank or position,—withholding from none.
By this of course is meant, not that the righteous and sinners reap the same harvest irrespective of individual work and effort, but that the same God, the one universal Love,—who is "the open fount which cries, Ho, every one that thirsteth, come ye to the waters,"—gives abundantly to all. If, therefore, we do not partake of those good things which are rightfully and lawfully ours, the fault lies not with the Giver, but with ourselves, for only self-imposed beliefs and wrong thinking can hinder any one from reaping the reward of the righteous. "Let the wicked forsake his way, and the unrighteous man his thoughts;" let him adhere faithfully to Principle, reject error for Truth, sacrifice the human to the divine will; "lay aside every weight, and the sin which doth so easily beset us, . . . run with patience the race that is set before us," and he, too, will partake of the same joy, peace, health, harmony, happiness—the universal good—which is experienced by the right thinker and doer.
As God's children we are heirs to His kingdom, entitled to and free to enjoy all the good there is. If it seems to us that some among our friends and neighbors enjoy a greater sense of happiness or are possessed of more abundant wealth than we ourselves,—those material acquisitions commonly supposed to be conducive to the furtherance of enjoyment, "treasures on earth,"—it may be that such are deserving rather of compassion than envy. Solomon said, "There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. . . . Wealth gotten by vanity shall be diminished: but he that gathereth by labor shall increase." This may be instanced by "a certain ruler" who came to Jesus, asking what should be required of him that he might "inherit eternal life." Jesus said, "Thou knowest the commandments," and upon his replying, "All these have I kept from my youth up," Jesus, presumably being aware of the fact that he had great possessions, and perceiving that material wealth would be a stumbling-block to obstruct his progress heavenward, told him that in order to obtain "treasure in heaven" it would first be necessary to destroy his belief that the accumulation of earthly riches comprised happiness; that he must be willing to sacrifice the material for spiritual gain, and follow him. We are told subsequently that on this account "he was very sorrowful; for he was very rich;" and Jesus, perceiving this, said to those who had gathered around him, "How hardly shall they that have riches enter into the kingdom of God!"
Again, there may be some, whether among our own ranks or otherwise, who may be tempted to be envious of those who have "treasure in heaven," which they have not yet acquired, who may be discouraged and disappointed because some seem in less time and apparently with less effort to gain the ear of omnipotence, who prove by speedier results that their prayers have been heard and answered; in other words, that their spiritual perception is clearer than our own. This should not be a matter for lament, but rather of rejoicing, inasmuch as others by "signs following" are able to prove the facts of being, and that "the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear." The same power for good is "ever present," and nothing short of "our iniquities" can separate us from God, who never has "hid his face" from us "that he will not hear."
Only our false and materialistic beliefs hinder us from obtaining the same beneficial results for ourselves and others and from doing the same Christlike works. Sick and sinful beliefs, those of poverty, old age, circumstances, etc., are a few of the things which present themselves as detrimental to happiness; all of which, however, can be rightly met and mastered through spiritual understanding—the recognition of the truth of being and man's relation to his Maker; and in proportion to our growth in the understanding of Christian Science are we enabled to prove this to be true, not in a single but in every instance when erring belief would have us think otherwise. God, good, is available for the sick equally as for the sinner, as much for the old as the young, for poor and rich alike. All need Him, and all who seek diligently with their "whole hearts" will find Him, and know that "divine Love always has met and always will meet every human need" (Science and Health, p. 494).
With reference to the belief of "old age." Here in England we have had the subject rather on our minds, since "old age pensions" have for some time been the subject of free discussion and "to be or not to be" is still "the question." "To be" is that the Government should provide for the aged and helpless of the community who are "past work," so called, and impecunious. "Not to be" is presumably to let existing conditions continue. "The question" perplexes the public mind, and apparently remains unanswered—the problem, unsolved. The only solution from a scientific, and therefore logical and common-sense, point of view, is the same as that which would prove an effectual remedy to meet the problem of the unemployed; viz., to bring to such individuals an understanding of the futility of finding any permanent relief or escape from discordant conditions through reliance upon outside aid. Material methods, ways and means, i.e., hospitals for the sick, homes for the destitute, almshouses for "the poor and aged," unions for the outcasts, and various other institutions founded and established with good motives and the best of intentions, and supported by voluntary subscriptions or Government funds,—these have all proved quite ineffectual to stay the tide of human woe and suffering.
Why is it? Surely it is because such methods fail to strike at the root of the evil,—to reach the individual, and the mental cause at the back of it all. To endeavor to remedy the cause while treating the effect is to endeavor to do an impossible feat. We can never alleviate human misery, and it is folly to attempt to do so, by encouraging dependence on the material and educating thought away from God and from reliance on Him. While accomplishing much seeming good, present methods are at best only temporary forms of relief, and they are likely to increase rather than diminish those evils which they were intended to minimize or destroy, inasmuch as they foster and beget a dependence on others, make the dependent shirk individual responsibilities, and produce an apathetic and stagnant condition of thought. With all due respect to the noble motives and aims of many philanthropists who may have devoted their lives and incomes to combating the foe, yet even to these it must be obvious that sin and disease have multiplied and flourished in every conceivable form, in spite of multitudinous efforts to abate them. There is, however, an effectual remedy at hand, for now "the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." Mrs. Eddy has, in her Preface to "Miscellaneous Writings," endorsed the following apothegm of a Talmudical philosopher as best suiting her "sense of doing good": "The noblest charity is to prevent a man from accepting charity; and the best alms are to show and to enable a man to dispense with alms."
In one's own experience one often hears, by way of excusing some failing, weakness, or shortcoming, such remarks as these: "I am not as young as I was," thus attributing to youth possessions of health, strength, beauty, happiness, which are not for those of advanced years; or, in tones of resignation, "The old must expect these things;" or else, "When you are my age you will not be able to do" —this, that, or the other, as the case may be—and thus it will continue to be while the belief remains that the "clay" has "power over the potter"(Science and Health, p. 310); that mind is at the mercy of matter, not because of the years numbered by any such speaker, but solely on account of the belief. In Science and Health (p. 244) Mrs. Eddy says, "Man in Science is neither young nor old. He has neither birth nor death;" and on page 253, "To him belongs eternal Life." In Isaiah are found such promises as these: "He giveth power to the faint; and to them that have no might he increaseth strength; . . . they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint."
Those who believe themselves to be debarred from the joys of life on account of "advancing years" and "old age," would derive help from reading pages 245-248 of Science and Health, where helpful illustrations are given. Strictly speaking, one has no more right to plead age as an excuse for human failings and weaknesses, than one has to plead poverty, ill-health, sinful desires and habits, or any other of the myriad forms of error that present themselves for recognition, and which try to hinder us from entering into our lawful inheritance and God-bestowed rights.
In Christian Science the door has been opened and the way to freedom disclosed, whereby now as of yore salvation from conditions of sin, disease, poverty, vice, sorrow, and suffering of every description,—the "ills that flesh is heir to,"—may be obtained. Thousands of grateful persons have been and are being redeemed from such states and uplifted from them to the recognition of the truth of being, and are availing themselves of the means to escape; but many more remain in captivity, some in preference to passing through the open door. Else, they make a series of spasmodic efforts to reach that which is bringing joy and gladness to the hearts of others, but finding perchance it means a sacrifice of their own material gods, they return anon to their former beliefs and sensuous forms of enjoyment, continue to grope in the dark, believing possibly that in other directions may be found an easier way and that later they can enter by some other door. Paul says, "If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ . . . should shine unto them."
Again, there are those to whom Jesus refers as "wise and prudent,"and of whom Paul speaks as "wise" in their "own conceits," who to advance must be willing to forsake the old limitations enforced upon them by false education, conflicting human opinions, vague and delusive theories, custom, habit, dogma, and creed; who must dismiss such hypotheses and speculations as result in idolatry and superstition, and cease from the expectation that, by building upon materialistic knowledge or semimetaphysical systems whose arguments are based partially or wholly on the evidence of the senses, they will arrive at a solution of their problems, and extricate themselves from the difficulties they are or seem to be in when regarding life and intelligence from a material, finite, and therefore limited point of view. The kingdom of heaven will never be reached by these means, for it is hidden from such and "revealed unto babes,"—unto the open mind, unbiased thought, and honest and receptive heart,—unto those whose "sufficiency is of God."
All will ultimately avail themselves of the open door,—though not perhaps before sampling other ineffectual modes of egress,—and in Science and Health they will find the key which will unlock and reveal undreamed-of treasures, in the spiritual signification of the Scriptures.
