Part 3

With the attainment of free action, man resolves a contradiction between the world and himself. His own deeds become deeds of universal being. He feels himself in the fullest harmony with this universal being. He feels every discord between himself and another as the outcome of a not yet fully awakened self. But such is the fate of the self, that only in its separation from the whole can it find its contact with this whole. Man would not be man if he were not shut off as an individual self from everything else; but also he is not man in the highest sense if he does not, as such a shut-off and isolated self, widen himself out again into the Universal Self. It belongs through and through to the nature of man that it should overcome an inherent contradiction which has lain therein from the beginning.

Any one who regards spirit as, in the main, logical understanding, may well feel his blood run cold at the idea that objects should be supposed to undergo their re-birth in spirit. He will compare the fresh, living flower, outside there in its fulness of colour, with the cold, faded, schematic thought of the flower. He will feel himself particularly ill at ease with the conception that the man who draws his motives from the solitude of his own self-consciousness is more free than the original, naïve personality which acts from its immediate impulses, from the fulness of its own nature. To one who sees only one-sided logic, another man who sinks himself into his own inner being will appear like a mere walking scheme of concepts, like a mere ghost in contrast with the man who remains in his own natural individuality.

Such objections to the re-birth of things in spirit are especially to be heard from those whose power of perception fails in the presence of things with a purely spiritual content; although they are well provided with healthy organs of sense-perception and with impulses and passions full of life. As soon as they are called upon to perceive the purely spiritual, the power to do so fails them; they can deal only with mere conceptual husks, when even they are not limited to empty words. They remain, therefore, in what concerns spiritual content, men of “dry, abstract understanding.” But the man who in things purely spiritual possesses a gift of perception like that in things of the senses, finds life assuredly not the poorer when he has enriched it with its spiritual content. If I look out upon a flower, why should its rich colours lose aught whatever of their freshness, because not only does my eye see the colours, but my inner sense also perceives the spiritual being of the flower? Why should the life of my personality become poorer, because I do not follow my passions and impulses in spiritual blindness, but illuminate them throughout with the light of higher knowledge? Not poorer, but fuller, richer, is that life which is given back again in the spirit.

MEISTER ECKHART

The world of Meister Eckhart’s conceptions is aglow through and through with the feeling that things become reborn as higher entities in the spirit of man. Like the greatest Christian theologian of the Middle Ages, St. Thomas Aquinas, who lived from 1225 till 1274, Meister Eckhart belonged to the Dominican Order. Eckhart was an unqualified admirer of St. Thomas; and this will seem the more intelligible when we fix our gaze upon Eckhart’s whole manner of conceiving things. He believed himself to be as completely in harmony with the teachings of the Christian Church as he assumed a like agreement on the part of St. Thomas. Eckhart had neither the desire to take aught away from the content of Christianity, nor the wish to add anything to it; but he desired to bring forward this content anew in his own way. It forms no part of the spiritual needs of a personality such as he was to set up new truths of this or the other kind in the place of old ones. Such a personality has grown completely intertwined with the content which it has received from tradition; but it craves to give to this content a new form, a new life.

Eckhart desired, without doubt, to remain an orthodox Christian. The Christian truths were his own; only he desired to regard these truths in another way from that, for instance, in which St. Thomas Aquinas had done. St. Thomas accepted two sources of knowledge: Revelation, in matters of faith, and Reason, in those of research. Reason recognises the laws of things, that is, the spiritual in nature. Reason can raise itself above nature and grasp in the spirit from one side the Divine Being underlying nature. But it does not attain in this way to merging itself in the full being of God. A still higher truth-content must come to meet it. That is given in the Holy Scripture, which reveals what man cannot attain to through himself. The truth-content of the Scripture must be accepted by man; Reason can defend it, Reason can seek to understand it as well as possible through its powers of knowing; but never can Reason engender that truth from within the spirit of man. Not what the spirit perceives is the highest truth, but what has come to this spirit from without.

St. Augustine declares himself unable to find within himself the source for that which he should believe. He says: “I would not believe in the Gospel, did not the authority of the Catholic Church move me thereto.” That is in the same spirit as the Evangelist, who points to the external testimony: “That ... which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of Life; ... that which we have seen and heard declare we unto you, that ye also may have fellowship with us.” But Meister Eckhart would rather impress upon man the words of Christ: “It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you”; and he explains these words by saying: “Just as if he had said: Ye have set too much joy upon my present appearance, therefore the full joy of the Holy Ghost cannot come to you.”

Eckhart thinks that he is speaking of no God other than that God of whom Augustine, and the Evangelist, and Thomas, speak, and yet this testimony as to God is not his testimony, their witness is not his. “Some people want to see God with the same eyes they see a cow withal, and want to love God as they would love a cow. So they love God for the sake of outer riches and inner comfort; but such folk do not rightly love God.... Simple folk fancy they should behold God as though He stood there and they here. But it is not so. God and I are one in the act of knowing (_im Erkennen_).” What underlies such expressions in Eckhart’s mouth is nothing else than the experience of the inner sense; and this experience shows him things in a higher light. He therefore believes himself to have no need of an external light in order to attain to the highest insight: “A Master says: God became man, whereby the whole human race is uplifted and made worthy. Thereof may we be glad that Christ our brother of His own strength rose above all the choirs of angels and sitteth at the right hand of the Father. That Master spake well; but, in truth, I would give little for it. What would it help me, had I a brother who was a rich man, and I therewithal a poor man? What would it help me, had I a brother who was a wise man, and I were a fool?... The Heavenly Father begetteth His Only-Begotten Son in Himself and in me. Wherefore in Himself and in me? I am one with Him; and He has no power to shut me out. In the self-same work, the Holy Ghost receives its being and proceeds from me, as from God. Wherefore? I am in God, and if the Holy Ghost takes not its being from me, neither does it take it from God. In no wise am I shut out.”

When Eckhart recalls the saying of St. Paul: “Put ye on Jesus Christ,” he means to imply in this saying the meaning: Sink yourselves into yourselves, dive down into self-contemplation: and from out the depths of your being, God will shine forth to meet you; He illumines all things for you; you have found Him within you; you have become united with God’s Being. “God became man, that I might become God.”

In his booklet upon _Loneliness_, Eckhart expresses himself as follows upon the relation of the outer perception to the inner: “Here thou must know that the Masters say that in every man there are two kinds of man: the one is called the outer man, and yet he acts through the power of the soul. The other man is called the inner man, that is, that which is within the man. Now thou must know that every man who loveth God maketh no more use of the powers of the soul in the outer man than so far as the five senses absolutely require; and that which is within turns not itself to the five senses, save in so far as it is the guide and conductor of the five senses, and shepherds them, so that they follow not after their craving to bestiality.” One who speaks in such wise of the inner man can no longer direct his gaze upon a Being of things lying outside himself; for he sees clearly that from no kind or species of the outer world can this Being come to him.

An objector might urge: What can it matter to the things of the outer world, what you add to them out of your own mind? Do but rely upon your own senses. They alone give you information of the outer world. Do not adulterate, by a mental addition, what your senses give you in purity, without admixture, as the image of the outer world. Your eye tells you what colour is; what your mind knows about colour, of that there is nothing whatever in colour itself. To this, from Meister Eckhart’s standpoint, the answer would have to be: The senses are a physical apparatus; therefore what they have to tell us about objects can concern only that which is physical in the objects. And this physical factor in the objects communicates itself to me in such wise that in myself a physical process is set going.

Colour, as a physical process of the outer world, sets up a physical process in my eye and brain. Thereby I perceive colour. But in this manner I can perceive of colour only so much as is physical, sensuous. Sense-perception cuts out everything non-sensuous from objects. Objects are thus by sense-perception stripped of everything about them which is non-sensuous. If I then advance to the spiritual, the ideal content, I in fact only reinstate in the objects what sense-perception has shut out therefrom. Thus sense-perception does not exhibit to me the deepest Being of objects, it rather separates me from that being. But the spiritual, the ideal conception, seizing upon them again, unites me with that being. It shows me that objects are inwardly of exactly the same spiritual (_geistigen_) nature as I myself.

The barrier between myself and the outer world falls through this spiritual conception of things. I am separated from the external world in so far as I am a thing of the senses among other things of the senses. Colour and my eye are two different entities. My brain and a plant are two different things. But the ideal content of the plant and of colour belong together with the ideal content of my brain and eye alike to a single ideal entity.

This way of looking at things must not be confused with the very widespread anthropomorphising conception of the world, which imagines that it grasps the objects of the outer world by ascribing to them qualities of a physical nature, which are supposed to resemble the qualities of the human soul. This view asserts: When we meet another human being, we perceive in him only sensuous characteristics. I cannot see into my fellow-man’s inner life. I infer from what I see and hear of him, his inner life, his soul. Thus the soul is never anything which I can directly perceive; I perceive a soul only within myself. My thoughts, my imaginations, my feelings, no man sees. Now just as I have such an inner life, alongside of the life which can be outwardly perceived, so, too, all other beings must have such an inner life.

Thus concludes one who occupies the standpoint of the anthropomorphising conception of the world. What I perceive externally in the plant, must equally be the outer side of something inward, of a soul, which I must add in my imagination to what I actually perceive. And since for me there exists but one single inner world, namely, my own, therefore I can conceive of the inner world of other beings only as resembling my own inner world. Along this line of argument one comes to a sort of universal ensouling of all nature (Pan-psychism).

This view depends, however, on a failure to recognise what the awakened inner sense really gives us. The spiritual (_geistig_) content of an external object, which reveals itself to me in my inner self, is not anything added in or by thought to the outer perception. It is just as little this as is the spirit of another man. I perceive this spiritual content through the inner sense just in the same way as I perceive its physical content through the external senses. And what I call my inner life in the above sense (_i.e._, thoughts, feelings, etc.), is not at all in the higher sense, my spirit (_Geist_). This so-called inner life is only the outcome of purely sensuous processes, and belongs to me only as a purely individual personality, which is nothing more than the result of its physical organisation. If I transfer this inner life to outer things, I am, as a matter of fact, thinking in the air.

My personal soul-life, my thoughts, memories, and feelings, are in me, because I am a nature-being organised in such and such a way, with a perfectly definite sense-apparatus, with a perfectly definite nervous system. I have no right to transfer this my human soul to other things. I should only be entitled to do so if I happened to find anywhere a similarly organised nervous system. But my individual soul is not the highest spiritual element in me. This highest spiritual element must first be awakened through the inner sense; and this awakened spiritual element in me is also one and the same with the spiritual element in all things. The plant appears immediately in its own proper spirituality to this spiritual element,--I have no need to endow it with a spirituality like unto my own.

All talk about the unknown “thing-in-itself” loses any kind of meaning with this conception of the world; for it is just that very “thing-in-itself” which reveals itself to the inner sense. All such talk originates simply in the fact that those who talk thus are unable to recognise in the spiritual contents of their own inner being the “things-in-themselves.” They think that they know in their own inner selves mere shadows and schemes without being,--“mere concepts and ideas” of things. But as they still have a sort of premonition of the “thing-in-itself,” they therefore believe that this “thing-in-itself” is concealing itself, and that there are limits set to man’s power of knowing. One cannot prove to such as are entangled in this belief, that they must grasp the “thing-in-itself” in their own inner being, for even if one were to put it before them, they would still never recognise or admit this “thing-in-itself.” But it is just this recognition with which we are concerned.

All that Meister Eckhart says is saturated with this recognition. “Of this take a comparison: A door opens and shuts upon a hinge. If, now, I compare the outer plank of this door to the outer man, I must then compare the hinge to the inner man. Now, when the door opens and shuts, the outer plank moves to and fro, while yet the hinge remains constantly immovable and is in no way changed thereby. In like manner it is here also.” As an individual sense-being, I can investigate things in all directions--the door opens and shuts,--if I do not spiritually give birth within me to the perceptions of the senses, then do I know nothing of their nature--the hinge does not move!

The illumination brought about through the inner sense is, according to Eckhart’s view, the entrance of God into the soul. The light of knowledge which flames up through this entrance, he calls the “little spark of the soul.” The point in man’s inner being at which this “spark” flames up is “so pure, so lofty, and so noble in itself, that no creature can be therein, but only God alone dwells therein with His purely Divine Nature.” Whosoever has kindled this “spark” in himself, no longer sees only as sees the ordinary man with his outer senses, and with his logical understanding which orders and classifies the impressions of the senses, but he sees how things are in themselves. The outer senses and the classifying understanding separate the individual man from other things; they make of him an individual in space and time, who also perceives the other things in space and time. The man illuminated by the “spark” ceases to be a single separated being. He annihilates his separateness. All that brings about the difference between himself and things ceases to be. That he, as a single being, is that which perceives, no longer comes into consideration. Things and he himself are no longer separated. Things, and with them, God, see themselves in him. “This spark is in very deed God, in that it is a single oneness and bears within it the imagery of all creatures, image without image, and image upon image.”

Eckhart proclaims in the most magnificent words the extinction of the isolated being: “It is therefore to be known, that according to things it is one and the same to know God and to be known by God. Therein do we know God and see, that He makes us to see and to know. And as the air, which enlighteneth, is nothing other than what it enlightens; for the air giveth light, because it is enlightened; even so do we know that we are known, and that He maketh us to know Himself.”

On this foundation Meister Eckhart builds up his relation to God. It is a purely spiritual one, and cannot be modelled according to any image borrowed from human individual experience. Not as one separated individual loves another can God love his creation: not as an architect builds a house can God have created it. All such thoughts vanish before the inner vision. It belongs to God’s very being that He should love the world. A God who could love or not love at pleasure, is imagined according to the likeness of the individual man. “I speak in good truth and in eternal truth and in everlasting truth, that God must needs ever pour Himself forth in every man who has reached down to his true root to the utmost of possibility, so wholly and completely that in His life and in His being, in His nature and in His Godhead, He keeps nothing back; He must ever pour all forth in fruitful wise.” And the inner illumination is something that the soul must necessarily find when it sinks itself deep into the basis of its being.

From this it is already obvious that God’s communication to humanity cannot be conceived after the fashion of the revelation of one human being to another. This communication may also be cut off, for one man can shut himself off from another; but God _must_, by virtue of His very nature, reveal Himself. “It is a sure and certain truth, that it is a necessity for God to seek us, exactly as if His very Godhead depended upon it. God can as little dispense with us as we with Him. Even though we turn away from God, yet God can never turn away from us.” Consequently, man’s relation to God cannot be conceived of as though something image-like, something taken from the individual human being, were contained therein.

Eckhart is thus conscious that it belongs to the perfectness of the Root-Being of the world to find Itself in the human soul. This Root-Being indeed would be imperfect, incomplete, if it lacked that part of its unfoldment which comes to light in the soul. What happens in man belongs to the Root-Being; and if it did not happen, then the Root-Being would be but a part of Itself. In this sense, man can feel himself as a necessary part of the Being of the universe. This Eckhart expresses by describing his feelings towards God as follows: “I thank not God that He loveth me, for He may not do otherwise; whether He will it or no, His nature yet compelleth Him.... Therefore will I not pray to God to give me anything, nor will I praise Him for that which He hath given me....”

But this relationship of the soul to the Root-Being must not be conceived of as if the soul in its individual nature were declared to be identical with this Root-Being. The soul which is entangled in the sense-world, and so in the finite, has as such not yet got within itself the content of the Root-Being. The soul must first develop that content within itself. It must annihilate itself as an isolated being; and Meister Eckhart most aptly characterises this annihilation as _Entwerdung_ (un-becoming or involution). “When I come to the root of the Godhead, none ask me whence I come and where I have been, and none doth miss me, for here there is an _Entwerdung_.” Again, the following phrase speaks very clearly about this relation: “I take a cup of water and lay therein a mirror and set it under the disc of the sun. The sun casts out its shining light on the mirror and yet doth not pass away. The reflecting of the mirror in the sun is sun in the sun, and yet the mirror remains what it is. So is it about God. God is in the soul with His very nature and being and Godhead, and yet He is not the soul. The reflecting of the soul in God, is God in God, and yet the soul is still that which it is.”