God is that which is Not-Me. In realizing the Not-Me I am consummated, I become infinite. In turning the other cheek I submit to God who is greater than I am, other than I am, who is in that which is not me. This is the supreme consummation. To achieve this consummation I love my neighbour as myself. My neighbour is all that is not me. And if I love all this, have I not become one with the Whole, is not my consummation complete, am I not one with God, have I not achieved the Infinite?
After the Renaissance the Northern races continued forward to put into practice this religious belief in the God which is Not-Me. Even the idea of the saving of the soul was really negative: it was a question of escaping damnation. The Puritans made the last great attack on the God who is Me. When they beheaded Charles the First, the king by Divine Right, they destroyed, symbolically, for ever, the supremacy of the Me who am the image of God, the Me of the flesh, of the senses, Me, the tiger burning bright, me the king, the Lord, the aristocrat, me who am divine because I am the body of God.
After the Puritans, we have been gathering data for the God who is not-me. When Pope said 'Know then thyself, presume not God to scan, The proper study of mankind is Man,' he was stating the proposition: A man is right, he is consummated, when he is seeking to know Man, the great abstract; and the method of knowledge is by the analysis, which is the destruction, of the Self. The proposition up to that time was, a man is the epitome of the universe. He has only to express himself, to fulfil his desires, to satisfy his supreme senses.
Now the change has come to pass. The individual man is a limited being, finite in himself. Yet he is capable of apprehending that which is not himself. 'The proper study of mankind is Man.' This is another way of saying, 'Thou shalt love thy neighbour as thyself.' Which means, a man is consummated in his knowledge of that which is not himself, the abstract Man. Therefore the consummation lies in seeking that other, in knowing that other. Whereas the Stuart proposition was: 'A man is consummated in expressing his own Self.'
The new spirit developed into the empirical and ideal systems of philosophy. Everything that is, is consciousness. And in every man's consciousness, Man is great and illimitable, whilst the individual is small and fragmentary. Therefore the individual must sink himself in the great whole of Mankind.
This is the spirituality of Shelley, the perfectibility of man. This is the way in which we fulfil the commandment, 'Be ye therefore perfect, even as your Father which is in heaven is perfect.' This is Saint Paul's, 'Now I know in part; but then shall I know even as I am known.'
When a man knows everything and understands everything, then he will be perfect, and life will be blessed. He is capable of knowing everything and understanding everything. Hence he is justified in his hope of infinite freedom and blessedness.
The great inspiration of the new religion was the inspiration of freedom. When I have submerged or distilled away my concrete body and my limited desires, when I am like the skylark dissolved in the sky yet filling heaven and earth with song, then I am perfect, consummated in the Infinite. When I am all that is not-me, then I have perfect liberty, I know no limitation. Only I must eliminate the Self.
It was this religious belief which expressed itself in science. Science was the analysis of the outer self, the elementary substance of the self, the outer world. And the machine is the great reconstructed selfless power. Hence the active worship to which we were given at the end of the last century, the worship of mechanized force.
Still we continue to worship that which is not-me, the Selfless world, though we would fain bring in the Self to help us. We are shouting the Shakespearean advice to warriors: 'Then simulate the action of the tiger.' We are trying to become again the tiger, the supreme, imperial, warlike Self. At the same time our ideal is the selfless world of equity.