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George Tyrrell. The Faith of the Millions (2nd series)
The Faith of the Millions (2nd series)
Table of Contents
XIII
JULIANA OF NORWICH
II
XIV
POET AND MYSTIC
XV
TWO ESTIMATES OF CATHOLIC LIFE
XVI
A LIFE OF DE LAMENNAIS
XVII
LIPPO, THE MAN AND THE ARTIST
XVIII
THROUGH ART TO FAITH
XIX
TRACTS FOR THE MILLION
XX
AN APOSTLE OF NATURALISM
II
XXI
"THE MAKING OF RELIGION."
II
XXII
ADAPTABILITY AS A PROOF OF RELIGION
II
III
XXIII
IDEALISM IN STRAITS
Отрывок из книги
George Tyrrell
Published by Good Press, 2019
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[Footnote 3: Ancren Riwle.]
[Footnote 4: It is clear from many little touches and allusions that throughout the "showings" Mother Juliana considers herself to be gazing, not on a vision of Calvary, but on the illuminated crucifix hung before her by her attendants, in which crucifix these appearances of bleeding, suffering, movement, and speech take place. All else is shrouded in darkness. Yet she never loses the consciousness that she is in her bed and surrounded by others. Notice, for instance: "After this, I saw with bodily sight in the face of the crucifix that hung before me," &c. "The cross that stood before my face, methought it bled fast." "This [bleeding] was so plenteous, to my sight, that methought if it had been so in nature and substance" (i.e., in reality and not merely in appearance), "it should have made the bed all a-blood, and have passed over all about." "For this sight I laughed mightily, and made them to laugh that were about me." Evidently she is quite awake, is well conscious of her state and surroundings, and distinguishes appearance from reality, shadow from substance. There is no dream-like illusion in all this. Appearances presented to the outer senses are commonly spoken of as "hallucinations;" but it seems to me that this word were better reserved for those cases where appearance is mistaken for reality; and where consequently there is illusion and deception. Mother Juliana is aware that the crucifix is not really bleeding, as it seems to do, and she explicitly distinguishes such a vision from her later illusory dream-presentment of the Evil One. This dream while it lasted was, like all dreams, confounded with reality; whereas the other phenomena, even if made of "dream-stuff," were rated at their true value. Hence it seems to me that if such things have any outward independent reality, to see them is no more an hallucination than to see a rainbow. Even if they are projected from the beholder's brain, there is no hallucination if they are known for such; but only when they are confounded with reality, as it were, in a waking-dream. As we are here using the word, an experience is "real" which fits in with, and does not contradict the totality of our experiences; which does not falsify our calculation or betray our expectancy. If I look at a fly through a magnifying medium of whose presence I am unconscious, its size is apparent, or illusory, and not real; for being unaware of the unusual condition of my vision, I shall be thrown out in my calculations, and the harmony of my experiences will be upset by seeming contradictions. If, however, I am aware of the medium and its nature, then I am not deceived, and what I see is "reality," since it is as natural and real for the fly to look larger through the optician's lense, as to look smaller through the optic lense. I cannot call one aspect more "real" than the other, for both are equally right and true under the given conditions. For these reasons I should object to consider Mother Juliana's "bodily showings" as hallucinations, so far as the term seems to imply illusion.]
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