Pagan and Christian Creeds: Their Origin and Meaning

by Edward Carpenter

(2) Though Dr. Arthur Keith, Ancient Types of Man (1911), pp. 93 and 102, puts the figure at more like a million.

(3) See Ancient Hunters (1915); also Hastings’s Encycl. art. “Ethnology”; and Havelock Ellis, “The Origin of War,” in The Philosophy of Conflict and other Essays.

No doubt many geologists and anthropologists would favor periods greatly LONGER than those here mentioned; but possibly there would be some agreement as to the RATIO to each other of the times concerned: that is, the said authorities would probably allow for a VERY long animal-man (1)-period corresponding to the first stage; for a much shorter aggressively ‘self conscious’ period, corresponding to the Second Stage—perhaps lasting only one thirtieth or fiftieth of the time of the first period; and then—if they looked forward at all to a third stage—would be inclined for obvious reasons to attribute to that again a very extended duration.

(1) I use the phrase ‘animal-man’ here, not with any flavor of contempt or reprobation, as the dear Victorians would have used it, but with a sense of genuine respect and admiration such as one feels towards the animals themselves.

However, all this is very speculative. To return to the difficulty about Language and the consideration of those early times when words adequate to the expression of religious or magical ideas simply did not exist, it is clear that the only available, or at any rate the CHIEF means of expression, in those times, must have consisted in gestures, in attitudes, in ceremonial ACTIONS—in a more or less elaborate ritual, in fact. (1) Such ideas as Adoration, Thanksgiving, confession of Guilt, placation of Wrath, Expiation, Sacrifice, Celebration of Community, sacramental Atonement, and a score of others could at that time be expressed by appropriate rites—and as a matter of fact are often so expressed even now—MORE readily and directly than by language. ‘Dancing’—when that word came to be invented—did not mean a mere flinging about of the limbs in recreation, but any expressive movements of the body which might be used to convey the feelings of the dancer or of the audience whom he represented. And so the ‘religious dance’ became a most important part of ritual.

(1) See ch. ix and xi.

So much for the second stage of Consciousness. Let us now pass on to the Third Stage. It is evident that the process of disruption and dissolution—disruption both of the human mind, and of society round about it, due to the action of the Second Stage—could not go on indefinitely. There are hundreds of thousands of people at the present moment who are dying of mental or bodily disease—their nervous systems broken down by troubles connected with excessive self-consciousness—selfish fears and worries and restlessness. Society at large is perishing both in industry and in warfare through the domination in its organism of the self-motives of greed and vanity and ambition. This cannot go on for ever. Things must either continue in the same strain, in which case it is evident that we are approaching a crisis of utter dissolution, OR a new element must enter in, a new inspiration of life, and we (as individuals) and the society of which we form a part, must make a fresh start. What is that new and necessary element of regeneration?

It is evident that it must be a new birth—the entry into a further stage of consciousness which must supersede the present one. Through some such crisis as we have spoken of, through the extreme of suffering, the mind of Man, AS AT PRESENT CONSTITUTED, has to die. (1) Self-consciousness has to die, and be buried, and rise again in a new form. Probably nothing but the extreme of suffering can bring this about. (2) And what is this new form in which consciousness has to rearise? Obviously, since the miseries of the world during countless centuries have dated from that fatal attempt to make the little personal SELF the centre of effort and activity, and since that attempt has inevitably led to disunity and discord and death, both within the mind itself and within the body of society, there is nothing left but the return to a Consciousness which shall have Unity as its foundation-principle, and which shall proceed from the direct SENSE AND PERCEPTION of such an unity throughout creation. The simple mind of Early Man and the Animals was of that character—a consciousness, so to speak, continuous through nature, and though running to points of illumination and foci of special activity in individuals, yet at no point essentially broken or imprisoned in separate compartments. (And it is this CONTINUITY of the primitive mind which enables us, as I have already explained, to understand the mysterious workings of instinct and intuition.) To some such unity-consciousness we have to return; but clearly it will be—it is not—of the simple inchoate character of the First Stage, for it has been enriched, deepened, and greatly extended by the experience of the Second Stage. It is in fact, a new order of mentality—the consciousness of the Third Stage.

(1) “The mind must be restrained in the heart till it comes to an end,” says the Maitrayana-Brahmana-Upanishad.

(2) One may remember in this connection the tapas of the Hindu yogi, or the ordeals of initiates into the pagan Mysteries generally.