GOD’S INFINITYInfinity is another notion by which God has commonly been defined. Here I amusing it in two senses.God is infinite in the number <strong>of</strong> His qualities—that is, in the number <strong>of</strong> waysin which the Oneness is manifested to the world. I have chosen power, patience,wisdom, love. But I could have pointed out that the absolute patience is absolutegentleness, that the absolute love is absolute generosity or—as casting out all fearand shrinking from nothing—absolute courage; and that the absolute power orcreativity—since it works by taking on utmost degradation and rottenness—isabsolute humility. Nor can I see any reason for bringing my analysis to an end.An account <strong>of</strong> the absolutes would be the Odyssey <strong>of</strong> that voyage <strong>of</strong> explorationwhich, I have said, begins when I allow the power <strong>of</strong> God to start working in me asa ferment, and that voyage has in it the promise <strong>of</strong> unendingness.Secondly, God is infinite because each manifestation—absolute power, absolutelove, absolute wisdom, etc—is infinite. In that same voyage I am discovering notonly absolute after absolute but more and more <strong>of</strong> the same absolute. In seeing thatthe exploration must in the nature <strong>of</strong> things be unending I see both that the number<strong>of</strong> the absolutes is infinite and that the revelations <strong>of</strong> each absolute must be infinite.Also, just as I see that every absolute is the same as every other absolute, so I see thateach revelation <strong>of</strong> absolute love, or absolute wisdom, for example, is a revelation <strong>of</strong>the same love and wisdom, or comes from the same source.Reflecting on the change or evolution which has taken place in me since I let inthe power <strong>of</strong> God and also on the ideas suggested by the theory <strong>of</strong> evolution thatlife has developed from mere matter through the stages <strong>of</strong> vegetable and animal toman—I am led to sum up pictorially God’s infinity in relation to the world as theinfinite Cross lifting up an infinite number <strong>of</strong> worlds <strong>of</strong> inertia (death, sleep, defeat,arrested development and repetition, conflict and destruction) and changing theminto pure energy (absolute love, patience, wisdom, creativity, newness, harmony). Itis through His infinity, rather than through His absoluteness, that God is essentiallydistinguished from man. It is possible for me, with God’s help, to be absolutelyloving, wise, brave, etc. But even if I were this every time, I should still be onlybecoming and unfolding piecemeal the infinity which God is in its totality all thetime.PROOF OF THE EXISTENCE OF GODAbsolute and infinite power, wisdom, love, etc—we may sum all these up bycalling them perfection. I have drawn for the notions <strong>of</strong> all these upon the experience<strong>of</strong> perfection—the experience <strong>of</strong> the changing or healing or making <strong>of</strong> personalityPower, Love, Wisdom, etc., and so should accustom themselves to think and speak <strong>of</strong> God as “He,”while those who are not used to abstract thinking should make a special effort to think and speak <strong>of</strong>God as Power, Love, Wisdom, etc.44
y the power <strong>of</strong> God. But it is not necessary to have this experience in order tohave some notion <strong>of</strong> perfection. Everyone can and must have some notion <strong>of</strong>absolute power or wisdom or love, for example, for everyone decides about this orthat particular action or man that it or he is not absolutely or infinitely powerful orwise or loving, and in thus judging he must be said to have in some sense* the idea<strong>of</strong> absolute and infinite power, wisdom, love, without which his judgment would beimpossible. Even the preacher who said “Vanity <strong>of</strong> vanities, all is vanity” had anidea <strong>of</strong> that which was not vanity. He had, in fact, an idea <strong>of</strong> the perfection <strong>of</strong> God,and meant largely that, judged by that perfection, all else was vanity.But to have a notion <strong>of</strong> something is not to prove that that thing is a fact or exists.We can all have a notion <strong>of</strong> a pixie or a centaur and yet this does not constitute apro<strong>of</strong> <strong>of</strong> the existence <strong>of</strong> either. But it is to be noted that the notion <strong>of</strong> perfectionis very different from that <strong>of</strong> a pixie or centaur. Amongst other differences, it is alight by which we see Our way and a standard whereby we judge, and, in fact, judgeeverything. So unique, indeed, is the notion <strong>of</strong> perfection that some have held thatthe mere fact that we have the notion is itself a pro<strong>of</strong> that the perfection exists. Iagree with these thinkers, but to pursue this line <strong>of</strong> thought would take us too farfrom our purpose, which is to describe and make clear an experience.†Here it will be enough to see how far God or perfection answers to the definition<strong>of</strong> fact which I gave at the beginning. A fact, I said, is that which acts on me, whichI comprehend by my thought and which in some sense I see and feel.SEEING GODI see God, or at any rate I have a glimpse <strong>of</strong> God, every time I see an instance <strong>of</strong>absolute (that is to say, <strong>of</strong> pure or unmixed) constructive or creative power—that is,<strong>of</strong> absolute love or wisdom, or courage, or humility, etc. This seeing is not a physicalseeing, It is an intuition. Everyone has glimpses <strong>of</strong> God. He has them in individualacts <strong>of</strong> absolute love or wisdom or unselfishness which he either sees done or whichcall to him for the doing <strong>of</strong> them.FEELING GODI feel God in the self-sickness, the stir or fermentation set up in me by such aglimpse and preeminently by the impact <strong>of</strong> the dynamic atmosphere I have triedto describe. This stir is the creative urge. In view <strong>of</strong> the fundamental change it canstart we may also call it the revolutionary urge. I can react to it either positivelyor negatively. I react positively when I am willing to be dissatisfied or sick with* He at least knows and tells us what absolute and infinite power, wisdom, love, etc., are not, and hisjudgment is governed by the idea <strong>of</strong> approximation to absolute and infinite power, wisdom, love,etc.† I have pursued the line <strong>of</strong> thought in “Immanence and Transcendence” (<strong>Philosophy</strong>, January1933) and in <strong>The</strong> Ethics <strong>of</strong> Power, p. 300.45
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IIITHE STRATEGY AGAINST THE LARGER
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importance to the Company. However,
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PREOCCUPATION WITH SYMPTOMSWhen “
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IVTHE ECONOMIC PROBLEMTHE ECONOMIC
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VPOLITICAL SCIENCEUNCHANGED POLITIC
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VIPHILOSOPHY AND ARTTHE SINS OF THE
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DENYING THE SEPARATION BETWEEN THE
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A PERSONAL NOTEThe philosophy given
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the formation of sacred stereotypes