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The Coming Race

Chapter 13
This people have a religion, and, whatever may be said against it, at least it has these
strange peculiarities: firstly, that all believe in the creed they profess; secondly, that they
all practice the precepts which the creed inculcates. They unite in the worship of one
divine Creator and Sustainer of the universe. They believe that it is one of the properties
of the all-permeating agency of vril, to transmit to the well-spring of life and intelligence
every thought that a living creature can conceive; and though they do not contend that the
idea of a Diety is innate, yet they say that the An (man) is the only creature, so far as their
observation of nature extends, to whom 'the capacity of conceiving that idea,' with all the
trains of thought which open out from it, is vouchsafed. They hold that this capacity is a
privilege that cannot have been given in vain, and hence that prayer and thanksgiving are
acceptable to the divine Creator, and necessary to the complete development of the
human creature. They offer their devotions both in private and public. Not being
considered one of their species, I was not admitted into the building or temple in which
the public worship is rendered; but I am informed that the service is exceedingly short,
and unattended with any pomp of ceremony. It is a doctrine with the Vril-ya, that earnest
devotion or complete abstraction from the actual world cannot, with benefit to itself, be
maintained long at a stretch by the human mind, especially in public, and that all attempts
to do so either lead to fanaticism or to hypocrisy. When they pray in private, it is when
they are alone or with their young children.
They say that in ancient times there was a great number of books written upon
speculations as to the nature of the Diety, and upon the forms of belief or worship
supposed to be most agreeable to Him. But these were found to lead to such heated and
angry disputations as not only to shake the peace of the community and divide families
before the most united, but in the course of discussing the attributes of the Diety, the
existence of the Diety Himself became argued away, or, what was worse, became
invested with the passions and infirmities of the human disputants. "For," said my host,
"since a finite being like an An cannot possibly define the Infinite, so, when he
endeavours to realise an idea of the Divinity, he only reduces the Divinity into an An like
himself." During the later ages, therefore, all theological speculations, though not
forbidden, have been so discouraged as to have fallen utterly into disuse. The Vril-ya
unite in a conviction of a future state, more felicitous and more perfect than the present. If
they have very vague notions of the doctrine of rewards and punishments, it is perhaps
because they have no systems of rewards and punishments among themselves, for there
are no crimes to punish, and their moral standard is so even that no An among them is,
upon the whole, considered more virtuous than another. If one excels, perhaps in one
virtue, another equally excels in some other virtue; If one has his prevalent fault or
infirmity, so also another has his. In fact, in their extraordinary mode of life. there are so
few temptations to wrong, that they are good (according to their notions of goodness)
merely because they live. They have some fanciful notions upon the continuance of life,
when once bestowed, even in the vegetable world, as the reader will see in the next
chapter.
 
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