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She was vixenish, she was selfish, she was dishonest and grasping; but she was religious. If any man think this paradox impossible, he has observed character superficially. There are criminals in State's-prison who have been very devout all their lives. Religious questions took hold of Mrs. Anderson's whole nature. She was superstitious, narrow, and intense.
He yielded to the temptation of his paradox, but he did not fail altogether of the purpose with which he began, and they took the trolley back to their hotel cheerful in the intrepid fancy that they had confronted fate when they had only had the hardihood to face a phrase.
"As above, so below; as below, so above." The Kybalion. This Principle embodies the truth that there is always a Correspondence between the laws and phenomena of the various planes of Being and Life. The old Hermetic axiom ran in these words: "As above, so below; as below, so above." And the grasping of this Principle gives one the means of solving many a dark paradox, and hidden secret of Nature.
That may seem rather a low-down motive, seeing that Holiness, which is perfect love, is the extreme opposite of that selfishness which is the essence or root of all sin. It seems like a paradox or contradiction to say that self-denial can harmonize with enjoyment; and yet it is true.
Some writers, not a few, owe their significance to the fact that they have found humanly intimate expression for their own failure, or set down their weakness in such a way as to make themselves the consoling companions of human frailty and disappointment through the generations. It is the paradox of such natures that they should express themselves in the very record of their frustration.
Yet he perceived that notoriety would be his only refuge, paradox though that might be. As a mere fugitive, anonymous and having no more object than to live and avoid recognition, he would soon reach the end of his tether; there was little mercy in the world for men without a home or means.
Shaw found his nearest kinsman in remote Athens, his remotest enemies in the closest historical proximity; and he began to see the enormous average and the vast level of mankind. If progress swung constantly between such extremes it could not be progress at all. The paradox was sharp but undeniable; if life had such continual ups and downs, it was upon the whole flat.
To live at all the ideal appeared to require an atmosphere of paradox and incongruity: in its essence the most 'natural' of all poetic forms, pastoralism came to its fairest flower amid the artificiality of a decadent court or as the plaything of the leisure hours of a college of learning, and its insipid convention having become 'a literary plague in every European capital, it finally disappeared from view amid the fopperies of the Roman Arcadia and the puerile conceits of the Petit Trianon.
Countess Martin would have wished Dechartre to give his opinion. But he excused himself with a sort of fright. "Do you know," said Schmoll again, "the parable of the three rings, sublime inspiration of a Portuguese Jew." Garain, while complimenting Paul Vence on his brilliant paradox, regretted that wit should be exercised at the expense of morality and justice.
II. There is a human phrase, however, itself a paradox, yet corresponding to something which we know to be true, which throws some faint glimmer of light upon this impenetrable darkness and seems to extend Christ's experience upon the Cross so as to touch our own human life. It is a phrase that describes a condition well known to spiritual persons: "To leave God for God."
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