Continuing with C. S. Lewis’s The Pilgrim’s Regress. John has grown up and left to pursue the vision of his Island, which filled him with immense longing. The path westward toward the Island is interrupted by something like the Grand Canyon (most likely representing sin), which no one can cross. John and his companion, Vertue, travel north and south along the canyon’s rim seeking help from many people representing different world views and ways of life, but no one understands or believes his goal is real. (Mother Kirk is the exception, but they reject her offer of guidance.) Vertue has become very sick and weak from these interactions and needs healing. And then they arrive at the house of Mr. Wisdom. Here, in allegorical form, is a defense of Longing, the desire for something this world can never satisfy.
Old Mr. Wisdom sits them down on his porch, looking west, and begins to speak.
From The Pilgrim’s Regress, Book VII, chapter 9.
“The words between you and and Reason were true. What does not satisfy when we find it, was not the thing we were desiring. If water will not set a man at ease, then be sure it not thirst, or not thirst only, that tormented him: he wanted drunkenness to cure his dullness, or talk to cure his solitude, or the like. How, indeed, do we know our desires save by their satisfaction? When do we know them until we say, “Ah, this was what I wanted”? And if there were any desire which it was natural for man to feel but impossible for man to satisfy, would not the nature of this desire remain to him always ambiguous?
“If old tales were true, if a man without putting off humanity could indeed pass the frontiers of our country, if he could be, and yet be a man, in that fabled East and fabled West, then indeed at the moment of fruition, the raising of the cup, the assumption of the crown, the kiss of the spouse–then first, to his backward glance, the long roads of desire that he had trodden would become plain in all their winding, and when he found, he would know what it was that he had sought.
“I am old and full of tears, and I see that you also begin to feel the sorrow that is born with us. Abandon hope: do not abandon desire. Feel no wonder that these glimpses of your Island so easily confuse themselves with viler things, and are so easily blasphemed. Above all, never try to keep them, never try to revisit the same place or time wherein the vision was accorded to you. You will pay the penalty of all who could bind down to one place or time within our country that which our country cannot contain. Have you not heard from the Steward of the sin of idolatry, and how, in their old chronicles, the manna turned to worms if any tried to hoard it? Be not greedy, be not passionate; you will but crush dead on your own breast with hot, rough hands the thing loved. But if ever you incline to doubt that the thing you long for is something real, remember what your own experience has taught you.
“Think that it is a feeling, and at once the feeling has no value. Stand sentinel at your own mind, watching for that feeling, and you will find–what shall I say?–a flutter in the heart, an image in the head, a sob in the throat: and was that your desire? You know that it was not, and that not feeling whatever will appease you, that feeling, refine it a you will, is but one more spurious claimant–spurious as the gross lusts of which the giant* speaks.
“Let us conclude then that what you desire is no state of yourself at all, but something, for that very reason, Other and Outer. And knowing this you will find tolerable the truth that you cannot attain it. That the thing should be, is so great a good that when you remember “it is” you will forget to be sorry that you can never have it….”
*The Spirit of the Age, Freudianism, which says spiritual longing is merely disguised sexual desire.
Wisdom is not the lady Wisdom of the Bible; he is the spokesman for Philosophical Idealism. In the next chapter John discovers that Wisdom’s children do not adhere to his strict diet. The children of philosophical idealism include Marx, Herbert Spencer, Spinoza, Rudolf Steiner, Kant, and Bernard Bosanquet (a 19th century English philosophical idealist and neo-Hegelian). They enjoy rich foods from other world-views and their own views are all over the map.
In his next session with John, which I will skip, Wisdom explains philosophical idealism without, of course, calling it that. The explanation is allegorical, like the rest of the novel, and terse. But those qualities may make it easier to follow if you’re unacquainted with the topic. If you are familiar with Hindu philosophy, theosophy, or typical New Age thinking, the similarities will leap out at you:
The “esoteric” wisdom is that John and this Other he longs for are actually of one and the same substance. “Atman is Brahman” is the famous Hindu saying. The Island John envisions is a glimpse of the great Universal Mind of which each of our minds is a small part or microcosm, not knowing its true nature.
Following these talks, Vertue is completely healed. Physically, anyway. He says he must go onward, down into the canyon bottom and then up the other side. He and John argue, for has not Wisdom told them that the other side cannot be reached, except by contemplation? To Vertue it matters not; he must go on even if he dies. Vertue is willing to abandon every scrap of creature comfort, including friendship. John decides he must follow him.
And we will find out if Mr. Wisdom was right about this: that our spiritual longings are real and good and must be kept alive, but their attainment is hopeless.