Correspondence.
AUTOCENTRICISM.[[183]]
Man has made God in his own image. Taking his thoughts and passions, fears, hope and aspirations, with part thereof he endows his fellow-men, whose natures he knows only as figured and interpreted by his own, and thus he becomes a social being; with part thereof he inspires the inanimate world—“the sun, the moon, the stars, the sea, the hills, and the plains,” and thus he becomes a poet; “with the residue” he forms his God, and “falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my God.”
The first of these processes is legitimate, indeed necessary, for there is a foundation of unity in human nature, however diverse and complex are its varied developments; and the humanity which dwells in all can recognize itself under strange disguises.
The second process is innocent and elevating, so long as it is kept within just limits, and claims to reach results subjectively, not objectively, true.
The third process is inevitable at a certain stage of racial evolution, but beyond that stage becomes absolutely noxious and degrading, because it extols as truth that which conscience and reason have begun to condemn as untruth.
Dead are the Gods of Egypt, those supreme plutocrats, under whom costly mummification and burial in a sculptured tomb were the conditions of posthumous life, so that a poor man could by no means enter into the kingdom of Osiris. Dead are Jupiter, Apollo, Pallas, Aphrodite, the products and reflexes of Greek majesty, beauty and intellect; or, if not dead, they are immortalised only by the art of their human creators. Dead, or dying, as a power to be loved and feared, is that Jehovah who reproduces the cruelty, selfishness and stubbornness of the typical Jew, with his substratum of conscience, showing itself from time to time in a more or less wrong-headed zeal for righteousness.
In its infancy, every race unconsciously forms an ideal, and makes this ideal its God. As the race grows in civilisation the ideal is modified, and for some time the god continues to undergo corresponding changes, and is, so to speak, kept up to date. But increasing experience and knowledge bring increasing secularism of thought and feeling, and incapacitate the mind for reconstructing its Divinity. Religion loses its life-blood. In this stage, the Deity[Deity] is either an anachronism, incompatible with the highest instincts of his worshippers, and therefore holding them back morally and intellectually, or else he becomes a nonentity, an abstraction, which can have no influence on life and conduct. It is this effete conception which Dr. Lewins combats in the tract entitled[entitled] “Autocentricism, or the Brain Theory of Life and Mind.”
Man, in brief, is his own God. Saints and mystics, and all the most beautiful souls of all religions, have seen this truth as in a glass darkly. Christ expressed it in mystic form when he said, “The Kingdom of Heaven is within you,” and, “I and my Father are one.” But in Christ’s time Animism was so ingrained in human nature that it was impossible he could escape it.[[184]] He had not the scientific data on which to found a true cosmology; and even had he possessed the data, he would have lacked the power to use them. Scientific habits of thought were necessarily alien to the mind of the Galilean peasant.[[185]] He could feel rather than comprehend the unity of God, Man, and the World; but he could not know that this unity is centred in the thought-cells of the cerebral hemispheres, and that the Divine glory is the offspring of a material organism.[[186]] Scientific synthesis can now give a solid basis to Christian and Buddhist mysticism, to Berkleyan and Kantian Idealism, by declaring that the brain is the one phenomenon which certifies its[its] own nomenal existence. It thinks, therefore it is; it creates, therefore it exists. Yet Dualism is condemned, whatever stand-point we adopt. “For my main argument ... it matters not a jot or tittle whether you proceed on the nöetic or hyloic basis.[basis.] A European ought to take the latter, which admits of scientific[scientific] research and discovery. An Asiatic or African, who has not the genius for original realistic research, may safely be left to the former.”[[187]] Beyond himself, no man can think. We are apt to be deluded by the exigencies of language, and to look upon “our” ideas, “our” imaginations, as in some way separable from ourselves; as possessions rather than components of the Ego. Yet nothing is clearer than that the sum of these sentient states actually constitutes the Ego, so far as it knows itself; and that a “dominant” idea, engrossing the attention to the exclusion of all others, is for the time absolutely identical with and equivalent to the mind which it is said to “rule.” For moments which are eternities, because the sense of time is abolished, the musician may be “absorbed in” or identified with his sonata, the poet with his verse, the mystic with his vision of the Divine Essence. “I am as great as God, and He as small as I,” sings Angelus Silesius; but we may rather say that in such states of rapture the relations[relations] of “great” and “small,” of “internal” and “external,” of “space” and “infinitude,” of “time” and “eternity,” are annihilated, and the whole universe fused into one point of light.