I frequently check to see which of my past blogs someone has graciously taken the time to read (as noted in my web notes). The following one — written two years ago — struck me as not half bad, and, given that we are now entering full-on into the Christmas season (as determined by the retailers among us), it seems particularly apt.
Carl Gustav Jung noted in the 1930s that modern man is in search of a soul. Postmodern man denies he ever had one. In any event Jung proposed a number of possible substitutes for the loss of a deep relationship with a powerful and demanding God, and many of those suggestions have been taken to heart by a people who share a sense of lost certainties once so assured. Many would argue that those certainties were compensation for short lives, deprivation, fear, wide-spread poverty, and human suffering; but, be that as it may, Jung was very much aware of the radical alteration in the outlook of a disenchanted people who exchanged an all-pervasive religion for psychiatric counseling, T-groups, scientism, and creature comforts. The age of Industrialism, capitalism, and democracy came in with a roar and folks turned away from the heavens and toward their iPads and determined that their very own here and now was the most important thing.
One of those who worried about the radical changes and sought to cling to a past that was already dead — perhaps to resuscitate it and bring it back to life — was Thomas Carlyle (1795-1881), a conservative who, at the same time, espoused universal education and worried deeply about the disadvantaged, restless poor and what could be done to make their lives easier.
Carlyle was a staunch supporter of Oliver Cromwell and saw what he called the “Healing Parliament” of 1660 (usually referred to as the “Cavalier Parliament”) as the turning point in English History, marking the death in England of true religion for all intents and purposes. This Parliament acted in accord with Charles II who was restored to power after the death of Cromwell. Carlyle saw Cromwell as a powerful man who could rule England with an iron fist and make the decisions that would heal her wounds and avoid another “reign of terror” that tore France asunder. In any event, the major results, as Carlyle saw it, of the “Healing Parliament” were the ruthless attempts to restore the Church of England and displace other religions, attempts that took the form of “repressive religious legislation.” Religion was once again experiencing a power struggle among the various Churches: the plight of ordinary folks was ignored in the fallout.
Be that as it may, Carlyle saw what Jung saw later: human beings had become cut off from a God who could save them from any and all evils that might befall them while making the demands on their consciences that would result in the salvation of their immortal souls. Needless to say, these demands were not welcomed by increasing numbers of people who worried much more about the state of their pocketbook and where the next pint of ale might come from. Carlyle saw this alteration of focus as dangerous and ultimately catastrophic. In his book Past and Present— in which he wanders all over the place and sounds at times like a born-again preacher with a sense of humor (if you can imagine) — he makes a number of astute and somewhat startling observations. Regarding our love of money (including the Church’s love of money, of course) he has this to say, with tongue in cheek:
“Money is Miraculous. What miraculous facilities has it yielded, will it yield us; but also what never-imagined confusions, obscurations has it brought in; down almost to total extinction of the moral sense in large masses of mankind. . . . Let inventive men consider whether the secret of this universe, and of man’s life there, does, after all, as we rashly fancy it, consist in making money?”
The problem, as Carlyle saw it, is precisely the loss of religion — not a religion we put on like a coat once a week for an hour and which allows us to seek more and more wealth through self-indulgence, but rather a religion that demands that we seek virtue through self-sacrifice. He likened the recent practice of religion to taking a pill, one that would quickly and painlessly cure all ills. As he put it:
” . . . religion shall be a kind of Morrison’s Pill, which they have only to swallow once and all will be well. Resolutely once gulp down your Religion, your Morrison’s Pill, you have clear sailing now; you can follow your affairs, your non-affairs, go along with money-hunting, pleasure-hunting, etc. etc.”
The point of my bringing up the ramblings of a mind long dead and often dismissed out of hand is that despite his peculiarities, his concerns have been echoed by many intelligent folks who have lived since Carlyle died in 1881. One such thinker is the liberal economist Robert Heilbroner who notes in his study of capitalism that the blind passion of the capitalist to gain more and more wealth has created a “moral vacuum” in which anything goes and the end always justifies the means — the end being the maximizing of profits, needless to say. And, of course, there’s Jung, the brilliant psychiatrist, who echoes Carlyle’s regrets that modern man has lost his soul. As Carlyle would have it:
“There is no longer any God for us! God’s Laws are become a Greatest Happiness, a Parliamentary expediency: the Heavens overarch us only as an astronomical time-keeper . . . . man has lost the soul out of him; and now after the due period begins to find the want of it!”
One is tempted to dismiss this man as so many have done. But, still, he does make us think in our disjointed age — if we can think any more. Just because a man is a bit off-the-wall at times doesn’t mean he may not have important things to say! And for those of us who do wonder about our current cultural malaise, Carlyle’s thoughts deepen our understanding.