Still, isn't it also important to find out the way things are? Religion has many facets, but if you skip the question of what finally exists, it looks pretty much like wheel-spinning to me, and it's hard for me to think of its practitioners as really serious about life's quest. Even practical dealings call for knowing the lay of the land, so to speak. Orientation. Life requires it if it is to be lived well, and orientation derives from knowing the nature of the universe.
Beyond all that, if what exists is in the end incredibly wonderful, to know that fact infuses one's life with energy, call it psychic or spiritual energy, as you wish. Joseph Campbell made that point when he wrote, “It would not be too much to say that myth is the secret opening through which the inexhaustible energies of the cosmos pour into human cultural manifestation.” I agree with that assertion, while adding that, at that level, myth and religion are indistinguishable. So beyond the minimal payoff of knowing where you are—the payoff of orientation—if where you are turns out to be breathtakingly beautiful, how much greater the reward that comes from knowing —seeing—that.
BENEKE Okay, so where are we? What is the lay of our land?
SMITH It sounds glib when I put it into words—as bland as E = MC2—but the truth is that absolute perfection reigns. In addition to being glib, it sounds dogmatic when I say it that categorically, but please understand that I see myself as basically a transmitter, reporting what the intellectual and spiritual giants of the past pretty much attest to in unison. Arthur Lovejoy in The Great Chain of Being—one of the classics of intellectual history—says that up to the late eighteenth century, when the scientific worldview began to take over, virtually every great sage and prophet the world over saw reality as a vast hierarchy ranging from the barest entities at the bottom, which barely escape nonbeing, all the way up to the ens perfectissimum, perfect being, at the top. My studies confirm this report.
I admit that it sounds outlandish to say that absolute perfection reigns, but I have two arguments in its defense. First, Einstein said that if quantum mechanics is true, the world is crazy. Well, experiments since his day have confirmed quantum mechanics, so the world is crazy—crazy from the standpoint of what our senses tell us the world is like. We accept that verdict because we have to; it comes from science. But when the mystics make the same point about the world in its reach for values, we back off because they can't prove their claims.
Look at Bosnia, we say, or the Holocaust; how are you going to square them with absolute perfection? Well, in something of the way a physicist would try to explain to an eight-year-old that the ratio of solid matter to space in the chair he is sitting on is of the order of a baseball to a ballpark, which is to say, not easily. But truth is not easy or obvious in religion any more than in physics. In both we need to get beyond the third grade.
My second rejoinder to people who dismiss absolute perfection out of hand is to point out that if you do that it leads to life being incoherent and not making sense. Either we settle for its not making sense, or we press to the hilt the possibility that it is the way it should be.
BENEKE Even a tumor in your lungs?
SMITH Yes, if we can see that tumor in its total context. We are back to the point that religion takes up where our routine reactions to life leave off. At the center of the religious life is a peculiar kind of joy, the prospect of a happy ending that blossoms from necessarily painful ordeals, the promise of human difficulties embraced and overcome. We don't see the complete picture.
Eighteen months ago our oldest daughter died of sarcoma, one of cancer's most vicious forms, though what cancer isn't vicious? The anguish our family experienced was like nothing any of us had remotely known before.
BENEKE Did you have doubts about the perfection of the universe? Were you angry at the universe?
SMITH Not angry. But of course I couldn't feel perfection then. Or more precisely, in a way I did feel it, but paradoxically, through my tears. It was as if shards of perfection pierced my sobs through the heroic way our daughter and her immediate family rose to her death. These experiences gave me the conviction that her death was not the last word.
This is quite apart from my own experience. The point is that the only person who has a right to say that things are exactly as they should be is someone who at the time he or she is speaking is feeling the heel of the oppressor's boot smashing down on their face. If you can say it then, it is real. Otherwise, it is Pollyanna escapism.
BENEKE The most famous example I know of is Aldous Huxley, dying of cancer, saying, “Yes this is painful, but look at the perfection of the universe.” I can at times experience the universe as a manifestation of eternity, some great being behind the universe. I can to a degree transcend my own immediate pedestrian needs and involvement, but when this happens I experience extraordinary wonder and terror as well. Castaneda talks about balancing the wonder of being human with the terror of being human. Religion is about this sense of deep belonging in the universe, but I am not so sure that it is benign or friendly.
SMITH I distinguish between my thoughts and my emotions here. The Hindus speak of the jivanmukta, a person who, perfectly enlightened, is uninterruptedly aware of the perfection of things while still in his or her body. They cite Ramana Maharshi [a Hindu spiritual leader] as an instance. For my part, much as I revere Ramana, I'm not sure that even his bliss was unvarying. For several decades now I don't recall that my head has doubted the perfection of things, but experiencing it is a different matter. I doubt that within these mortal coils it is possible to quiet the emotional waves of ups and downs that are our human lot. But my head sees farther than my emotions, and when I'm depressed I can hear it saying, “Poor Huston. He's got the spiritual flu, but he'll get over it.”
There is more to be said about the tumor in the lungs, however. One of the reasons I did not doubt God or the eternal during the seven and a half months of our daughter's dying—I touched on this earlier, but want to spell out—was the way she and her immediate family rose to the showdown. Her life had had its normal joys and defeats, but the spiritual work that she accomplished in those thirty or so weeks of dying was more than enough for a lifetime. Her sarcoma cancer began in the abdomen and spread rapidly, exerting pressure on her vital organs. But even when her condition had her at the breaking point, her farewells to us, her parents, in our last two visits were “I have no complaints” and “I am at peace.” Her last words to her husband and children (Kendra and I arrived minutes too late) were, “I see the sea. I smell the sea. It is because it is so near.” She always loved the sea. I think it symbolized life for her.
BENEKE A lot of us lapse readily into self-pity when we are sick or in anguish and think that the universe stinks.
SMITH I have told you what I believe, but I don't think there is proof as to who is right. Life comes to each of us like a huge Rorschach blot, and people fall into four classes in the way they interpret it. First, there is the atheist who says there is no God. Next comes the polytheist who says there are many gods, gods here meaning disembodied spirits of whatever sorts. Then there is the monotheist who says there is one God. And finally, the mystic for whom there is only God. None, many, one, and only. Using God as the measuring rod, these are the basic ways we can interpret the universe. There is no way to prove which way is right.
BENEKE I don't hear you using the word faith.
SMITH That is because the word is so free-floating. Everyone who has not given up has faith in something. If not in God, then in science, life, himself, the future, something. My favorite definition of faith is “the choice of the most meaningful hypothesis.”
BENEKE That sounds a little like William James's pragmatism, which would have us believe things because of their positive effects on us.
SMITH That was James the psychologist, carrying over into James the philosopher. I'm not a pragmatist; I do not believe in believing in things because of their beneficial effects on us. I reject the argument that says,