Divine Love, Divine Hate, an essay
Scientists have of late discovered that music stimulates the same areas of the brain as food and sex. That’s why listening to music can bring a chill, raise the small hairs on the back of the neck. That’s why music demands — and gets — our closest attention. You need me, the music calls, you need me to survive, to perpetuate your species. Without me, you will have less well-being, less pleasure and satisfaction. What a design! Food, sex and — music.
The pleasure centers of the brain — the reptilian, primitive intelligence — is not involved in abstract thought but entrusted with the very essence of staying alive. Yet the impulses and desires which originate there find means of expression in our higher intelligence. Food and sex are necessary for survival, so necessary that sometimes it seems as though the whole human world, all human society and culture, can be thought of as nothing more than an interesting mechanism to keep us supplied with food and sex.
The appreciation of music springs from that same primal area of the brain — could this possibly mean there must be a God, after all — a God who gave us another instinct, one for pleasure and beauty, in addition to our basic instincts to survive? Music, a divine invention with no practical purpose. No purpose at all other than to inspire in us joy, mystery, fear and abandon.
Think of all the emotions we can express with food, sex and music: passion, joy, disinterest, experimentation, violence, anger, tenderness, wistfulness, meditation, transcendence. Food, sex and music can be used to communicate, even intensify, all these emotions, yet the trio can also be used to push us past all of these feelings to a region of Godlike rationality and knowledge. Yes, occasionally our existence becomes clear, understood fully until surface complexity falls away into the deeper simplicity of detached understanding. A strangely quiet joy — a joy beyond anything prosaic.
A poetic joy, able to recreate itself in the mind forever. Sometimes the memory of such enlightenment is what keeps us going when the enlightenment itself feels as far away as Uranus or Pluto — as cold, as unreachable. Remembering how once we held it in our bodies and it filled us so there was nothing empty, noting lacking, nothing to fear — not even death. It is a knowledge, a contentment, which infants possess without awareness. To possess this peace with awareness is the greatest achievement, but one which few people are able to sustain for long. We hold it and fall in love with it and in an instant it twists out of our hands and flashes off into the distance like an agile, silvery minnow. Enlightenment as God’s minnow. Look at it too closely, try to keep it too long, and you may never see it again.
I myself have only a rather wobbly faith in God’s existence, but I nonetheless feel pity for people who declare without hesitation that nothing divine exists. What a drab, ugly world their interior castles must be, with only themselves for company.
The divine cannot be ruled out. We cannot know what exists beyond our senses. Certainly people have been enraptured by the idea of divinity — especially, most recently, the notions of divine anger, divine vengeance — modern terrorists have embraced these, but without embracing the corresponding ideas of divine love and divine compassion. Yes, people have fastened their wills on the idea of divine judgment, but they have ignored completely divine forgiveness.
The cockroach is as marvelous a creation as anything — see it scuttle away from the light, a most marvelous mechanism, see it copulate, see it reproduce itself, see it taste its food with pleasure twinkling in its delicate, wavelike feelers. No less miraculous than us. But we have an ability the cockroach does not have — to be self-aware of our divine impulses — our duty as human beings is to dive both below and above our own ordinary human consciousness. To bring all our unconscious knowledge and desires into to the conscious realm — both those desires labeled primitive and those labeled exalted.
Some elements of love are to be found in the roach. It loves its life: flees from danger, attempts to avoid harm, and tries to survive no matter what the odds. This is where the terrorists have failed. They have embraced only half the divine order — divine hate — the half that appeals to them more and suits their political purposes. They need to stretch themselves, accept all things God has created — even those they find distasteful or abhorrent — and leave the judging to God. They need to cultivate in themselves divine compassion and divine love. Terrorists profess they love God, but they do not love God’s creation — therefore that love is flawed, is not really love at all. Their love has turned inside out into hate.
They need to learn from the cockroach, as do we all. We possess vast potential for divine virtue, yet are so capable of falling into the abyss of pride. These terrorists have fallen, and they are trying to pull us down with them. We must not surrender to only part of the divine order. We must catch ourselves with the feelers of the insect before we tumble too far.
I cannot blame anyone who feels the need to destroy the terrorists. I feel that need myself, the blood lust of anger and retribution. But we must find a response pleasing to the divine. That is what prayer is — thinking about what a divinely perfect being might do, waiting for the small voice to tell us the right way to handle this new permutation of evil — without ourselves falling under its wicked spell.
This is what all religious searching has been aimed at. Whether we believe God exists or not — we can imagine God, as God might exist. Sometimes it is better to die than to kill the blameless. We can feel such things in our deepest selves, and these places are just as important to reach with the conscious mind as the highest levels of abstract thought.
We can imagine God, we can love God, we can honor God, and that is what matters most, not whether God truly exists. Good and evil, love and hate, right and wrong, call it whatever you like. It is our uniquely human gift, our uniquely human burden. Did we ask for this? Be careful what you wish for, goes the old admonition. Would I rather be my dog, or my cat? Sometimes I envy their peace of mind. They don’t know about world wars. But my most divine pleasures, feeling them and knowing that I am pleased, and knowing why — in this way I have my cake and eat it, too. The lure of that apple in the garden is a lovely allegory, whether it happened or not — we invented it. This is the quality of our humanity which we can never give back, no matter how much we might want to.