it is so near and so obvious. And that is exactly how the Supernatural has been forgotten. The Naturalists have been engaged in thinking about Nature. They have not attended to the fact that they were thinking. The moment one attends to this it is obvious that one’s own thinking cannot be merely a natural event, and that therefore something other than Nature exists. The Supernatural is not remote and abstruse: it is a matter of daily and hourly experience, as intimate as breathing. Denial of it depends on a certain absent-mindedness. But this absent-mindedness is in no way surprising. You do not need—indeed you do not wish—to be always thinking about windows when you are looking at gardens or always thinking about eyes when you are reading. In the same way the proper procedure for all limited and particular inquiries is to ignore the fact of your own thinking, and concentrate on the object. It is only when you stand back from particular inquiries and try to form a complete philosophy that you must take it into account. For a complete philosophy must get in all the facts. In it you turn away from specialised or truncated thought to total thought: and one of the facts total thought must think about is Thinking itself. There is thus a tendency in the study of Nature to make us forget the most obvious fact of all. And since the sixteenth century, when Science was born, the minds of men have been increasingly turned outward, to know Nature and to master her. They have been increasingly engaged on those specialised inquiries for which truncated thought is the correct method. It is therefore not in the least astonishing that they should have forgotten the evidence for the Supernatural. The deeply ingrained habit of truncated thought—what we call the ‘scientific’ habit of mind—was indeed certain to lead to Naturalism, unless this tendency were continually corrected from some other source. But no other source was at hand, for during the same period men of science were coming to be metaphysically and theologically uneducated.
That brings me to the second consideration. The state of affairs in which ordinary people can discover the Supernatural only by abstruse reasoning is recent and, by historical standards, abnormal. All over the world, until quite modern times, the direct insight of the mystics and the reasonings of the philosophers percolated to the mass of the people by authority and tradition; they could be received by those who were no great reasoners themselves in the concrete form of myth and ritual and the whole pattern of life. In the conditions produced by a century or so of Naturalism, plain men are being forced to bear burdens which plain men were never expected to bear before. We must get the truth for ourselves or go without it. There may be two explanations for this. It might be that humanity, in rebelling against tradition and authority, have made a ghastly mistake; a mistake which will not be the less fatal because the corruptions of those in authority rendered it very excusable. On the other hand, it may be that the Power which rules our species is at this moment carrying out a daring experiment. Could it be intended that the whole mass of the people should now move forward and occupy for themselves those heights which were once reserved only for the sages? Is the distinction between wise and simple to disappear because all are now expected to become wise? If so, our present blunderings would be but growing pains. But let us make no mistake about our necessities. If we are content to go back and become humble plain men obeying a tradition, well. If we are ready to climb and struggle on till we become sages ourselves, better still. But the man who will neither obey wisdom in others nor adventure for her/himself is fatal. A society where the simple many obey the few seers can live: a society where all were seers could live even more fully. But a society where the mass is still simple and the seers are no longer attended to can achieve only superficiality, baseness, ugliness, and in the end extinction. On or back we must go; to stay here is death.
One other point that may have raised doubt or difficulty should here be dealt with. I have advanced reasons for believing that a supernatural element is present in every rational man. The presence of human rationality in the world is therefore a Miracle by the definition given in Chapter II. On realising this the reader may excusably say, ‘Oh, if that’s all he means by a Miracle …’ and fling the book away. But I ask him to have patience. Human Reason and Morality have been mentioned not as instances of Miracle (at least, not of the kind of Miracle you wanted to hear about) but as proofs of the Supernatural: not in order to show that Nature ever is invaded but that there is a possible invader. Whether you choose to call the regular and familiar invasion by human Reason a Miracle or not is largely a matter of words. Its regularity—the fact that it regularly enters by the same door, human sexual intercourse—may incline you not to do so. It looks as if it were (so to speak) the very nature of Nature to suffer this invasion. But then we might later find that it was the very nature of Nature to suffer Miracles in general. Fortunately the course of our argument will allow us to leave this question of terminology on one side. We are going to be concerned with other invasions of Nature—with what everyone would call Miracles. Our question could, if you liked, be put in the form, ‘Does Supernature ever produce particular results in space and time except through the instrumentality of human brains acting on human nerves and muscles?’
I have said ‘particular results’ because, on our view, Nature as a whole is herself one huge result of the Supernatural: God created her. God pierces her wherever there is a human mind. God presumably maintains her in existence. The question is whether He ever does anything else to her. Does He, besides all this, ever introduce into her events of which it would not be true to say, ‘This is simply the working out of the general character which He gave to Nature as a whole in creating her’? Such events are what are popularly called Miracles: and it will be in this sense only that the word Miracle will be used for the rest of the book.
Thence came forth Maul, a giant. This Maul did use to spoil young Pilgrims with sophistry.
BUNYAN
From the admission that God exists and is the author of Nature, it by no means follows that miracles must, or even can, occur. God Himself might be a being of such a kind that it was contrary to His character to work miracles. Or again, He might have made Nature the sort of thing that cannot be added to, subtracted from, or modified. The case against Miracles accordingly relies on two different grounds. You either think that the character of God excludes them or that the character of Nature excludes them. We will begin with the second which is the more popular ground. In this chapter I shall consider forms of it which are, in my opinion, very superficial—which might even be called misunderstandings or Red Herrings.
The first Red Herring is this. Any day you may hear a man (and not necessarily a disbeliever in God) say of some alleged miracle, ‘No. Of course I don’t believe that. We know it is contrary to the laws of Nature. People could believe it in olden times because they didn’t know the laws of Nature. We know now that it is a scientific impossibility’.
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