Open main menu


<span style="background-color:transparent;color:#000000;">If in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His self-manifestation. We do not become perfect, but only shift the field of our imperfection or at most attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature.</span>
<span style="background-color:transparent;color:#000000;">It takes insufficient account of the human consciousness and the human view from which we have to start; it does not give us the vision of the harmony it alleges, and so it cannot meet our demand or convince, but only contradicts by a cold intellectual conception our acute human sense of the reality of evil and imperfection; it gives too no lead to the psychic element in our nature, the soul's aspiration towards light and truth and towards a spiritual conquest, a victory over imperfection and evil. By itself, this view of things amounts to little more than the facile dogma which tells us that all that is is right, because all is perfectly decreed by the divine Wisdom. It supplies us with nothing better than a complacent intellectual and philosophic optimism: no light is turned on the disconcerting facts of pain, suffering and discord to which our human consciousness bears constant and troubling witness; at most there is a suggestion that in the divine reason of things there is a key to these things to which we have no access. This is not a sufficient answer to our discontent and our aspiration which, however ignorant in their reactions, however mixed their mental motives, must correspond to a divine reality deeper down in our being. A Divine Whole that is perfect by reason of the imperfection of its parts, runs the risk of itself being only </span><span style="background-color:transparent;color:#000000;">perfect in imperfection, because it fulfils entirely some stage in an unaccomplished purpose; it is then a present but not an ultimate Totality. To it we could apply the Greek saying, Theos ouk estin alla gignetai, the Divine is not yet in being, but is becoming. The true Divine would then be secret within us and perhaps supreme above us; to find the Divine within us and above us would be the real solution, to become perfect as That is perfect, to attain liberation by likeness to it or by attaining to the law of its nature, sādṛśya, sādharmya.</span>