all this, have I not become one with the Whole, is not my consummation
complete, am I not one with God, have I not achieved the Infinite?
After the Renaissance the Northern races continued forward to put into
practice this religious belief in the God which is Not-Me. Even the idea
of the saving of the soul was really negative: it was a question of
escaping damnation. The Puritans made the last great attack on the God
who is Me. When they beheaded Charles the First, the king by Divine
Right, they destroyed, symbolically, for ever, the supremacy of the Me
who am the image of God, the Me of the flesh, of the senses, Me, the
tiger burning bright, me the king, the Lord, the aristocrat, me who am
divine because I am the body of God.
After the Puritans, we have been gathering data for the God who is
not-me. When Pope said 'Know then thyself, presume not God to scan, The
proper study of mankind is Man,' he was stating the proposition: A man
is right, he is consummated, when he is seeking to know Man, the great
abstract; and the method of knowledge is by the analysis, which is the
destruction, of the Self. The proposition up to that time was, a man is
the epitome of the universe. He has only to express himself, to fulfil
his desires, to satisfy his supreme senses.
Now the change has come to pass. The individual man is a limited being,
finite in himself. Yet he is capable of apprehending that which is not
himself. 'The proper study of mankind is Man.' This is another way of
saying, 'Thou shalt love thy neighbour as thyself.' Which means, a man
is consummated in his knowledge of that which is not himself, the
abstract Man. Therefore the consummation lies in seeking that other, in
knowing that other. Whereas the Stuart proposition was: 'A man is
consummated in expressing his own Self.'
The new spirit developed into the empirical and ideal systems of
philosophy. Everything that is, is consciousness. And in every man's
consciousness, Man is great and illimitable, whilst the individual is
small and fragmentary. Therefore the individual must sink himself in the
great whole of Mankind.
This is the spirituality of Shelley, the perfectibility of man. This is
the way in which we fulfil the commandment, 'Be ye therefore perfect,
even as your Father which is in heaven is perfect.' This is Saint
Paul's, 'Now I know in part; but then shall I know even as I am known.'
When a man knows everything and understands everything, then he will be
perfect, and life will be blessed. He is capable of knowing everything
and understanding everything. Hence he is justified in his hope of
infinite freedom and blessedness.
The great inspiration of the new religion was the inspiration of
freedom. When I have submerged or distilled away my concrete body and my
limited desires, when I am like the skylark dissolved in the sky yet
filling heaven and earth with song, then I am perfect, consummated in
the Infinite. When I am all that is not-me, then I have perfect liberty,
I know no limitation. Only I must eliminate the Self.
It was this religious belief which expressed itself in science. Science
was the analysis of the outer self, the elementary substance of the
self, the outer world. And the machine is the great reconstructed
selfless power. Hence the active worship to which we were given at the
end of the last century, the worship of mechanized force.
Still we continue to worship that which is not-me, the Selfless world,
though we would fain bring in the Self to help us. We are shouting the
Shakespearean advice to warriors: 'Then simulate the action of the
tiger.' We are trying to become again the tiger, the supreme, imperial,
warlike Self. At the same time our ideal is the selfless world
of equity.
We continue to give service to the Selfless God, we worship the great
selfless oneness in the spirit, oneness in service of the great
humanity, that which is Not-Me. This selfless God is He who works for
all alike, without consideration. And His image is the machine which
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