LITMIR.BIZ

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a deformative trick of language. For man’s mentality is also a part of Nature; his mentality is even the most important, if not the largest part of his nature. It is, we may say, Nature become partly conscious of her own laws and forces, conscious of her struggle of progression and inspired with the conscious will to impose a higher and higher law on her own processes of life and being. In subhuman life there is a vital and physical struggle, but no mental conflict. Man is subjected to this mental conflict and is therefore at war not only with others but with himself; and because he is capable of this war with himself, he is also capable of that which is denied to the animal, of an inner evolution, a progression from higher to higher type, a constant self-transcending.

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      Man starts on the long career of his evolution with only the first two of these four to enlighten and lead him; for they constitute the law of his animal and vital existence and it is as the vital and physical animal man that he begins his progress. The true business of man upon earth is to express in the type of humanity a growing image of the Divine; whether knowingly or unknowingly, it is to this end that Nature is working in him under the thick veil of her inner and outer processes. But the material or animal man is ignorant of the inner aim of life; he knows only its needs and its desires and he has necessarily no other guide to what is required of him than his own perception of need and his own stirrings and pointings of desire. To satisfy his physical and vital demands and necessities before all things else and, in the next rank, whatever emotional or mental cravings or imaginations or dynamic notions rise in him must be the first natural rule of his conduct. The sole balancing or overpowering law that can modify or contradict this pressing natural claim is the demand put on him by the ideas, needs and desires of his family, community or tribe, the herd, the pack of which he is a member.

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      The Self of man is a thing hidden and occult; it is not his body, it is not his life, it is not – even though he is in the scale of evolution the mental being, the Manu, – his mind. Therefore neither the fullness of his physical, nor of his vital, nor of his mental nature can be either the last term or the true standard of his self-realisation.

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      We miss the divine reality in man and the secret of the human birth if we do not see that each individual man is that Self and sums up all human potentiality in his own being. That potentiality he has to find, develop, work out from within.

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      The knowledge of God is not to be gained by weighing the feeble arguments of reason for or against his existence: it is to be gained only by a self-transcending and absolute consecration, aspiration and experience. Nor does that experience proceed by anything like rational scientific experiment or rational philosophic thinking.

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      Man’s road to spiritual supermanhood will be open when he declares boldly that all he has yet developed, including the intellect of which he is so rightly and yet so vainly proud, are now no longer sufficient for him, and that to uncase, discover, set free this greater Light within shall be henceforward his pervading preoccupation. Then will his philosophy, art, science, ethics, social existence, vital pursuits be no longer an exercise of mind and life, done for themselves, carried in a circle, but a means for the discovery of a greater Truth behind mind and life and for the bringing of its power into our human existence. We shall be on the right road to become ourselves, to find our true law of perfection, to live our true satisfied existence in our real being and divine nature.

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Part II

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