The faith that he evolved was mystical and fatalistic; it was also highly unconventional. His creed, based upon the narrow foundations of Jewish Scripture, eked out occasionally by some English evangelical manual, was yet wide enough to ignore every doctrinal difference, and even, at moments, to transcend the bounds of Christianity itself. The just man was he who submitted to the Will of God, and the Will of God, inscrutable and absolute, could be served aright only by those who turned away from earthly desires and temporal temptations, to rest themselves whole-heartedly upon the in-dwelling Spirit. Human beings were the transitory embodiments of souls who had existed through an infinite past, and would continue to exist through an infinite future.
The world was vanity; the flesh was dust and ashes. 'A man,'
Gordon wrote to his sister, 'who knows not the secret, who has not the in-dwelling of God revealed to him, is like this--[picture of a circle with Body and Soul written within it]. He takes the promises and curses as addressed to him as one man, and will not hear of there being any birth before his natural birth, in any existence except with the body he is in.
The man to whom the secret (the indwelling of God) is revealed is like this:
[picture of a circle with soul and body enclosed in two separate circles].
He applies the promises to one and the curses to the other, if disobedient, which he must be, except the soul is enabled by God to rule. He then sees he is not of this world; for when he speaks of himself he quite disregards the body his soul lives in, which is earthly.' Such conceptions are familiar enough in the history of religious thought: they are those of the hermit and the fakir; and it might have been expected that, when once they had taken hold upon his mind, Gordon would have been content to lay aside the activities of his profession, and would have relapsed at last into the complete retirement of holy meditation. But there were other elements in his nature which urged him towards a very different course. He was no simple quietist. He was an English gentleman, an officer, a man of energy and action, a lover of danger and the audacities that defeat danger; a passionate creature, flowing over with the self-assertiveness of independent judgment and the arbitrary temper of command.
Whatever he might find in his pocket-Bible, it was not for such as he to dream out his days in devout obscurity. But, conveniently enough, he found nothing in his pocket-Bible indicating that he should.
What he did find was that the Will of God was inscrutable and absolute; that it was man's duty to follow where God's hand led; and, if God's hand led towards violent excitements and extraordinary vicissitudes, that it was not only futile, it was impious to turn another way. Fatalism is always apt to be a double-edged philosophy; for while, on the one hand, it reveals the minutest occurrences as the immutable result of a rigid chain of infinitely predestined causes, on the other, it invests the wildest incoherences of conduct or of circumstance with the sanctity of eternal law. And Gordon's fatalism was no exception.
The same doctrine that led him to dally with omens, to search for prophetic texts, and to append, in brackets, the apotropaic initials D.V. after every statement in his letters implying futurity, led him also to envisage his moods and his desires, his passing reckless whims and his deep unconscious instincts, as the mysterious manifestations of the indwelling God. That there was danger lurking in such a creed he was very well aware. The grosser temptations of the world-- money and the vulgar attributes of power-- had, indeed, no charms for him; but there were subtler and more insinuating allurements which it was not so easy to resist. More than one observer declared that ambition was, in reality, the essential motive in his life: ambition, neither for wealth nor titles, but for fame and influence, for the swaying of multitudes, and for that kind of enlarged and intensified existence 'where breath breathes most even in the mouths of men'.
Was it so? In the depths of Gordon's soul there were intertwining contradictions-- intricate recesses where egoism and renunciation melted into one another, where the flesh lost itself in the spirit, and the spirit in the flesh. What was the Will of God?
The question, which first became insistent during his retirement at Gravesend, never afterwards left him; it might almost be said that he spent the remainder of his life in searching for the answer to it. In all his Odysseys, in all his strange and agitated adventures, a day never passed on which he neglected the voice of eternal wisdom as it spoke through the words of Paul or Solomon, of Jonah or Habakkuk. He opened his Bible, he read, and then he noted down his reflections upon scraps of paper, which, periodically pinned together, he dispatched to one or other of his religious friends, and particularly his sister Augusta. The published extracts from these voluminous outpourings lay bare the inner history of Gordon's spirit, and reveal the pious visionary of Gravesend in the restless hero of three continents.
His seclusion came to an end in a distinctly providential manner.
