“But God has a few of us whom he whispers in the ear: The rest may reason and welcome: ’tis we musicians know”

-- Browning

There are in essence but two creeds in the world, the one a materialistic belief, and the other some degree or phase of a spiritual conception. Every degree of density is to be found in the material view, and every grade of refinement exists in the spiritual vision: by imperceptible gradations they may shade from one into the other, but the two extremes are material and spiritual. The latter view will tend to result in unselfishness, in altruism and a keen desire to leave one’s own little corner of the world better for having lived in it. The material idea must almost of necessity lead up to a selfish course of conduct, where the personal interests are put foremost, and the sole object is to “get” as much as possible, as opposed to the spiritual philosophy which would advocate “giving.”

The old wise-heads who carved “MAN KNOW THYSELF” over the entrance to the Temple at Delphi knew what they were talking about, for it is largely owing to the fact that man knows so little of himself and generally knows that little wrong that his philosophy has taken such a perverted turn. The world, and more especially our western world, is hopelessly material in its outlook, and we would suggest that it is because the average man thinks of himself as his material body that his philosophy follows along the same lines. When a man identifies himself with his body, and has only a pious hope of having a spirit which will come into action when he dies, or perhaps a very long time after he is dead, then naturally his chief concern is with the body of which, at any rate, he has definite assurance. So he looks after the body, seeks comfort and luxury for it, and strives for the necessary money with which to gratify its whims. This means that he must get money the best way he can, but he must get it: if it has to be at the expense of others well, so much the worse for them. If it has to be fought for, then naturally the stronger wins: the “survival of the fittest” he will say. Thus, quite logically, from the primary misconception a superstructure of error is raised. As each body has diverse whims, the pursuit of these must lead to the widest range and conflict of aims, and thus materialism results in disorder, cross-purposes and confusion. On all sides this diversity of aim, with its corresponding confusion, is visible both in individuals and in nations to-day.

But as soon as a man realises that he is primarily a spirit, having a body as an instrument through which to play, his point of view is entirely altered. The pursuit of mere physical enjoyment and luxury is recognised as having an enervating and blunting effect upon the finer spiritual faculties: it puts the instrument out of tune and spoils its tone. Money is seen as somewhat of a snare and a delusion, when valued for its own sake. The object of life is recognised as spiritual growth, and in that growth happiness is found. Quite notoriously it is sought in vain in mere selfish pursuits. This spiritual growth can only be attained by the practice of the law of love, manifesting itself in unselfish service in the interests of others. The effect of this spiritual conception is to eliminate diversity of aim, and to lead back to the simplicity and unity of a single purpose that of spiritual evolution.

The body, we know, has come up the long ladder of evolution, and it still retains in its build many traces of the climb. There are muddy patches in the instincts and passions, and encumbrances and impedimenta in both mind and body, as part of our heritage. But spirit has come DOWN. As Wordsworth expresses it “trailing clouds of glory do we come from God.” All religions claim for us an immortality, and it is difficult for us to conceive an existence finite at one end and infinite at the other: so if we are to claim our immortality of spirit we should surely recognise our present spirituality which ensures that immortality. However this may be, we may at any rate agree that body comes UP and spirit comes DOWN, and they consort here together for a few decades: then the body undoubtedly returns as dust to dust, and “the spirit returns to God who gave it” (Ecclesiastes). But there would be no evolution and no fulfilment of purpose if the spirit were not to return a richer and more developed spirit by reason of its sojourn in the flesh: there would be stagnation, just a simple ineffectual turning round and round, as of a screw that had stripped its thread.

The battle royal is the fight for mastery as between body and spirit: evolution proceeds apace when spirit takes command and bids the body minister to its progress, but evolution halts when the body clogs the spirit. Then Nature, our taskmaster, punishes us, ever choosing that way which is entirely appropriate and induced by the fault itself: this is the purpose and the cause of our pecks of trouble. The battle has to be fought and won by each of us: the only effect of temporary surrender is indefinite delay. The battle has still to be fought again with added difficulties later on. “The popular-class composer nowadays is not infrequently a thoroughly competent and well-read musician who, if he chose, could write really solid and substantial music." So the frankly commercial musician who writes for the market has surrendered in one skirmish of spirit. Very possibly he gains the desired pieces of silver, but they are dearly paid for at the expense of his own artistic soul. Also in the long run the surrender is futile, for he MUST evolve: and if he has slipped down, then so much further has he again to climb.

The antagonist of Materialism in the world-contest is Spirit, and the organising and marshalling of the spiritual forces has been the province of religion in general. But religion has itself been too much apart from the things of everyday, it has lived in a compartment of its own, labelled “Sundays only.” As a consequence its influence has failed to permeate the world of affairs, and both religion and the world have suffered direly as a result. When religion ceases to carry any weight with the individual, his balance necessarily sways toward the material: and when religious teaching practically ceases to have any vitality in the education of the nation, it follows that the outlook must turn more and more in the direction of selfishness, force, and mere worldly affluence. This may be a tolerably comfortable method of extinction, but it is no way of progressive life. Music allies itself with the forces at work on the spiritual side, and thus comes to the battle in support of religion.

Music exists as a permanent witness to the reality of the intangible, and to the power and pre-eminence of qualities which no money can purchase and which Time is powerless to destroy. The so-called solid things disintegrate, the vogue of one year spells oblivion in the next, but the power of music to stir the pulse, to awaken the emotions and to uplift the spirit, has remained through all the yesterdays, and will do so we may anticipate through all the to-morrows. It is an ally and co-witness with religion for immaterial and spiritual ends. Another ally, in the guise of science, is also coming fast in support. Science has already overstepped the bounds of the material in many quarters: its trend is ever in the direction of the invisible, where there is another range of values and qualities, and where no scales weigh and no footrules measure. It is now engaged in discovering the unseen causes which underlie the objective effects we notice in the physical world. Presently, there can be but little doubt, we shall find the three, Religion, Science, and Music (or rather, Art in general) ranged side by side for the ultimate destruction of the purely material and mechanistic theories of life: and when these are finally overthrown, with them will also topple the doctrines, founded thereon, of self-seeking and strife.

Our own spirit-nature is our truest guide to the discernment of the spirit universal. There is but one life and one spirit, though the degrees of its manifestation are wide as the poles asunder: just as in our own body there are specialised cells for high tasks and for lowly, yet the same life pervades them all. There is a wild robin redbreast who always comes when I dig my garden, to eat the grubs that the spade turns up. He is not in the least afraid, and he often answers when I whistle to him: he is a little cousin of mine. His life is in no essentials different to my own life, except that I have the advantage of him in being able to express so much more of the same spirit. Divinity and spirit (are not the terms synonymous?) are in all, behind all, and in ever-increasing degree before all. Our own answering to love and the appeal of beauty is simply the echo of like to like; the spirit within replies to the call of spirit without. For this reason Music is a universal language, and Art can know no boundaries.

To explore the beauties of Art and Music is to add those beauties, by expression and the power of memory, to the self. Thus we may grow more beautiful, just as surely as by thinking ever in terms of pounds, shillings, and pence, we grow more sordid and mercenary. It is a perfectly commonsense process. Furthermore, the appreciation of beauty and of artistic expression develops our power of keener appreciation. Evolution in music cannot stop, for spirit is behind it: and the spirit within must eventually find its way back to the universal source from which it came, just as water must find its own level. The present status of everything that we observe to-day is purely temporary: we are looking at one picture of a cosmic cinema film that stretches on to infinity. Just because we see only one static picture of a process which truly never stops moving, so we get a view of life that contains much of delusion. We have heard a Doctor of Music state in public his opinion that the age of the composition of musical masterpieces was for ever passed: so will others say that the age of inspiration and prophecy has also departed. These good people are mistaking the outer form which is transient, for the inner principle which is spirit and eternal. They have lost their bearings. Music must go on from development to development, and just as soon as it proves itself incapable of further development and expression along certain lines, the spirit within will rend the husk that can no longer contain it and will blossom forth in some new and more expansive guise. As with our own bodies, the outworn garb will be laid aside, and the spirit will find a finer form.

“Like Scriabin, Scott looks to Music as a means to carry further the spiritual evolution of the race, and believes that it has occult properties of which only a few enlightened people are aware." There can be no doubt that this survival-value of Music lies in its power to assist spiritual unfoldment and progress, and if the serious practice of music involves a certain discipline of plain living and high thinking, are not these themselves adjuncts to a progressive evolution? Where the adequate interpretation of music involves a certain abnegation and unselfishness in the case of a soloist, and a large measure of team-play and co-operation in the case of concerted work, are not these again elements in inculcating an attitude that transcends self? Does not the simple appreciation of music tend to unlock the doors of imagination and set it free in regions far removed from the gross? And are not all these so many aids to higher ends?

If the inspiration that is in music and works through it serves to awaken us to the fact that the world of spirit is very close at all times, and that our knowledge of it and our communion therewith is solely limited by our capacity of fine response, it will have done something of incalculable value. If it arouses in us the desire to fit ourselves by aspiration and a high resolve to achieve that delicacy of sensitiveness whereby we ourselves may catch some of the spirit’s tenuous message, it will have served to put us in touch with eternal influences. It should certainly assist in breaking down any leanings towards a gospel of materialism with all its naked selfishness, and in so doing “Art is calling us the ‘children of the immortal,’ and proclaiming our right to dwell in the heavenly worlds."