For an illustration of how all limited beings are incorporated in an absolute personality, Bostr?m likes to fall back on the numerical system. Spiritual beings form a series, as it were, of lower and higher entities2, where the latter contain the former pretty much as higher numbers contain the smaller. Bostr?m distinguishes between positive and negative attributes, and means by the former those attributes without which the being cannot be thought, and which it therefore in one sense contains. So for instance in the number ten, all the previous numbers are positive attributes because ten cannot be thought without them, which, however, does not imply identity with either of the lower numbers. On the other hand all the following numbers are negative attributes to the number ten because this may well be thought without them. It contains them only[176] if it is considered as one point in the numerical system, in which case it has them all as attributes. Thus, still referring to the number ten, this may be considered complete within itself without considering the higher numbers, whereas if we wish to comprehend it fully4 we must see it as a link in the numerical system. Ten would not be the half of twenty without the latter, and so on. The existence of the higher is after all required for that of the lower as fully as the existence of the lower is necessary to that of the higher.
Because each entity3 is higher according as it has a larger number of the rest as its positive and a smaller number as its negative attributes, it follows that the highest entity, or Deity5, has no negative attributes but only positive ones, which of course is the true meaning of the expression that God is the most perfect being.
As a lower being is more perfectly6 defined when considered included in a[177] higher, this fact must be the reason why all finite, rational beings in their evolution try to assert themselves in the higher beings, up to the highest, by whom they finally obtain their full scope and in whom only they live their complete life.
But if Bostr?m had lived to study the modern cytology he would have found a more adequate comparison within man’s organism, and one that perhaps in several respects would have modified his conception of the world of divine ideas.
God is related to man as man is, not to the cell, but to the lower units of which the cell is composed. Between God and man there is at least one other organism that we know of, namely humanity. But if we overlook this and for simplicity’s sake imagine the relationship as that of man to cell it should be evident from what has been previously7 said that man is and must be something else to God than he is to himself.
[178]
To God he is what the cell is to man, a living part in His organism, and in this capacity he possesses all the perfect qualities of that organism. Living his independent life, man is in the same position as the cell in his own being, when the cell is thought of as living the life it is confined to by its less perfect organism.
Although limited to that life the cell may literally8 be said to be man’s image—but an image of a very singular kind. The cell does not reproduce man’s traits as does a photograph or a statue, but within its lower realm it mirrors the fundamental qualities of the original on a very reduced scale.
These limitations can not be conceived by the cell as such because they are natural to it and belong to its entity. The cell is and must feel itself as perfect in its realm as man in his. Only if the cell could compare its conditions with man’s, these limitations would be apparent to it, and such a comparison the cell really undertakes[179] within certain limits. Into each feeling of want enters a comparison between the possessed9 and the desired. In the higher wants, then, that drive the cells to upbuild man’s organism we have a manifestation10 of such a comparing power of the cell. Experience shows that the cell may live in a veritable natural state, but it is also, because of the presence of the soul in its innermost being, capable of a high culture for the development of which it receives constant impulses and stimulations from the soul.
In the same sense man may be said to be the image of God. Living in the world and the natural state, to which he is confined by his relatively11 imperfect organism, man has the qualities of God with corresponding limitations. But even in this state he feels the spirit of God present in him because he is an original part of God’s own organism. In his conscience and in his religious feeling man not only comprehends distinctly the presence of God in his inner[180] being but constantly receives also impulses, incitements and inspirations to develop that perfect life and heavenly kingdom, of which he is called by his high origin and divine birth to become a citizen.
What the conscience and the religious feelings are to the will, the logical laws of thinking are to the reason, and in the latter, man finds God as immediately present as in the former. Indeed, logical laws are the form in which God himself exists.
Because of God’s presence in the eternal laws of our thinking, man is able to appraise12 himself and his condition with an absolute measure, and can in this way obtain a certain knowledge of God’s world and of his perfect qualities. He has only to abstract all wants and limitations from such qualities as have a positive content, because lack of want is perfectness. We shall now undertake such a valuation with respect to man’s need of evolution here in time, which quality, as all the others,[181] can be explained and understood only through its connection with the corresponding quality in the absolute being.
It is as natural to God to be without an origin and an evolution as it is to man to have them, and we might therefore ask how man in this respect can have anything in common with God, a condition which, as we remember, was indispensable for any comparison whatever. To make this point clear we may express ourselves in a more familiar way. We might speak of time and existence in time, instead of origin and evolution, as the latter are only forms of time.
Is there then a moment in time that has a corresponding meaning for God and the limitations of which we must abstract in order to understand God’s quality of being eternal? It is by analyzing13 the relation between time and eternity14 that we hope to receive an answer to the question why man must undergo an evolution in time.
[182]
The most conspicuous15 want in all that exists in time is its lack of duration; everything has a beginning and an end. With this lack of duration a corresponding lack of reality follows. The real is real, only as long as it lasts or only in the present moment. Everything past has ceased to exist and is therefore no longer real, and the future is unreal because it has not entered the present.
The real in time is identical with the present, which therefore must be the moment most like eternity and the limitations of which we have to remove.
First of all, the present in time suffers the want of ceasing and sinking back into the past, into unreality. We can overcome this only by raising everything past from its grave, so to speak, and drawing it simultaneously16 into the present. To the eternally present, nothing past, ending or ceasing can exist.
On the other hand the present in[183] time suffers the same want in the opposite direction, inasmuch as everything future is excluded therefrom and this future growing reality must therefore be drawn17 into the eternal. Neither past nor future can exist to God; He lives life undividedly, without limitations, and needs not, as man, plot out his existence in a series of moments. Eternity then is not identical with unending time; it is a different form of existence, related to time as the perfect to the imperfect.
Difficult as it is to explain what eternity implies as the perfect form of existence, it is no less difficult to comprehend the infinite wealth of content that such a form includes. We will therefore give a few brief suggestions in this direction.
How poor in content is everything present to man, and likewise how defective18 and unsatisfactory is his whole life here in time. As a matter of fact we can in each moment only think one thought, perform one act, satisfy one[184] want. We read a book and we are only conscious of one line or one sentence at a time. We listen to a musical creation or admire an exhibition of art, and we only hear a few harmonies, or see a few details of one picture, more distinctly at the time, and so on. How much richer would not our life be if we could think the book from beginning to end at once, hear the harmony of the entire oratorio19, now focus the beauties in smallest details of the whole picture-gallery to one point. It even dazzles our spiritual eye if we enlarge the range of such a rich intuition to encompass20 not only our nearest environments but our whole earth or possibly our entire solar system, and yet we have only taken one step on a road that has no end. Our solar system is only an insignificant21 point among those innumerable worlds that form the Milky22 Way, beyond which the astronomers23 surmise24 the existence of other hosts of stars without limit. If we now could share in life at every point[185] in this infinity25 of worlds, would then our conception of the content of eternity be exact? By no means. We must include in this present moment everything that has happened on these worlds since the dawn of time and similarly all that will occur in the millenniums to come. Is the eternal measure now full and overflowing26? By no means. Above us and below us there are beings to whom other universes exist as infinite in all directions as our own. All these infinities27 of infinities must be drawn into eternity, but then, surely, the measure must be full. By no means. We have all this time moved within the realm of phenomena28, that is to say, in the finite world; all this is only a faint shadow of the wealth that eternity contains. God lives in a light that no man hath seen nor yet can see.
In this light, in this perfectness, man is a part of the divine entity. This life in God’s eternal consciousness is man’s primary and original existence. Only in a secondary meaning is he a self-existent[186] personality and is then no more identical with God than the cell is with man.
Man as an entity for himself must have the natural limitations of the part. Conceived by God man is eternal in the divine sense, but conceived by himself man’s eternal life is clothed in the limitations we call time. The eternal is a constant present without beginning or end, without past or future. What is present to man must suffer these limitations; in other words, man must be born, must go through an evolution, or what is the same, become to himself what he has been eternally to God. In this respect man’s relation to God may be compared to the relation of a newborn child to its earthly father. To him the nature and scope of the child is perfectly clear, but the child is unconscious of it and must awaken29 to an understanding thereof, that is to say, must become to itself what it already is to its father.
Living beings form a continuous[187] series in the absolute organism. This series is such that the higher beings form the conditions and supports of the lower. This connection must be entirely30 reversed during evolution itself, which naturally proceeds from the lower to the higher. In time therefore the generation and development of the lower beings must precede that of the higher. We have also seen that the evolution of the former is identical with the upbuilding of the organisms of the latter, and we understand now that the whole process must essentially31 follow the course which, as we have previously shown, it does in fact, actually take.
It is further the inherent idea of time that man’s eternal entity cannot appear whole and undivided. He must plot it out along a series of successive moments which make room for only one cell-generation at a time. As the cell’s entity again has a less comprehensive content than man’s, its lifetime must be correspondingly shorter.
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1
perennial
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| adj.终年的；长久的 | |
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entities
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| 实体对像； 实体，独立存在体，实际存在物( entity的名词复数 ) | |
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3
entity
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| n.实体，独立存在体，实际存在物 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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7
previously
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| adv.以前，先前（地） | |
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8
literally
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| adv.照字面意义，逐字地；确实 | |
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9
possessed
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| adj.疯狂的；拥有的，占有的 | |
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10
manifestation
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| n.表现形式；表明；现象 | |
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11
relatively
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| adv.比较...地，相对地 | |
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12
appraise
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| v.估价，评价，鉴定 | |
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13
analyzing
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| v.分析；分析( analyze的现在分词 )；分解；解释；对…进行心理分析n.分析 | |
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14
eternity
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| n.不朽，来世；永恒，无穷 | |
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15
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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16
simultaneously
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| adv.同时发生地，同时进行地 | |
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17
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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18
defective
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| adj.有毛病的，有问题的，有瑕疵的 | |
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19
oratorio
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| n.神剧，宗教剧，清唱剧 | |
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20
encompass
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| vt.围绕，包围；包含，包括；完成 | |
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21
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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22
milky
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| adj.牛奶的，多奶的；乳白色的 | |
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astronomers
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| n.天文学者，天文学家( astronomer的名词复数 ) | |
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24
surmise
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| v./n.猜想，推测 | |
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25
infinity
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| n.无限，无穷，大量 | |
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26
overflowing
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| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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27
infinities
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| n.无穷大( infinity的名词复数 )；无限远的点；无法计算的量；无限大的量 | |
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28
phenomena
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| n.现象 | |
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29
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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30
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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31
essentially
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| adv.本质上，实质上，基本上 | |
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