Rudolf Otto

“ The religious outlook, too, when it wishes to indulge in speculation, can make use of this guiding thread. It will then say: God established the world as “a will to existence, to consciousness, to spirit.” He established it, not as complete, but as becoming. He does not build it as a house, but plants it, like a flower, in the seed, that it may grow, that it may struggle upwards stage by stage to fuller existence, aspiring with toil and endeavour towards the height where, in the image of the Creator, as a free and reasonable spirit capable of personality, it may realise the aim of its being. ”

“ We cannot venture to say much about genius and the mystery of it. In it and its creative power something of the spirit, the nature of the spirit, seems to look up at us, as we might think of it in itself and apart from the limits of existence in time and space. It is usually most obvious and most accessible to us in the domain of art. But it has its place too in the realm of science. And it is most of all genius, and therefore most inaccessible to us ordinary mortals, in the domain of religion. ”

“ May it not be that while we are impelled on general grounds to contend against the mechanical interpretation of vital phenomena, we are not so impelled on religious grounds? May it not be that the instinct of the religious consciousness is misleading when it impels us—as probably every one will be able to certify from his own experience—to rebel against this mechanisation of life, the mechanical solution of its mysteries? ”

“ This world of feeling is for us the meaning of all existence. The more we plunge ourselves into it, the deeper are the intricacies and mysteries it reveals. At every point underivable and unintelligible in terms of physiological processes, it reveals itself from stage to stage as more deeply and wholly unique in its relations, interactions, and processes, and grows farther and farther beyond the laboured and insufficient schemes and formulas under which science desires to range all psychical phenomena. ”

“ It remains for us to consider what is essentially Darwinian in Darwinism, namely, the theory of natural selection as the determining factor in evolution. For, given the reality of evolution and descent, and that transformations from one form to another, from lower to higher, have really taken place, what was the guiding and impelling factor in evolution, what forced it forwards and upwards? It is here that the real problem of Darwinism begins. ”

“ If it is really “utility” that rules the world and things, there can be no certainty and objectivity of knowledge, no guarantee of truth. The “struggle for existence” is not concerned with selecting beings who see the world as it is. It selects only the interpretation and conception of the environment that is most serviceable for the existence and maintenance of the species. But there is nothing to guarantee that the “true” knowledge will also be the most useful. It might quite well be that an entirely subjective and in itself wholly false interpretation would be the most serviceable. ”

“ If we leave popular naturalism out of the question, is not the attempt made by scientific naturalism the best witness against itself? For scientific study, and the establishment of fundamental conceptions and guiding principles are only possible if mind and thought are free and active and creative. The direct experience that spirit has of itself, of its individuality and freedom, of its incomparability with all that is beneath it, is far too constant and genuine to admit of its being put into a difficulty by a doctrine which it has itself established. ”

“ How does this fit in with the idea of independence and self-sufficiency? How could the world-clock ever wind itself up again to the original state of tension which was simply there as if shot from a pistol “in the beginning”? Where is the everlasting impressive uniformity and constancy of the world? How does it happen that the world-clock has not long ago come to a standstill? For even if the original sum of potential energy is postulated as infinite, the eternity that lies behind us is also infinite. ”

“ On the other hand, even were there no descent but separate individual creation, man might, in virtue of his ideal relationship and evolution, appear nothing more than a stage relatively separate from those beneath him in evolution. It was not the doctrine of descent, it was the doctrine of evolution that first ranked man in a series with the rest of creation, and regarded him as the development of what is beneath him and leads up to him through a gradual sequence of stages. ”

“ Is it not the case that we ourselves, in as far as the delight in knowledge and the enthusiasm for solving riddles have taken hold of us, rejoice in every new piece of elucidation and interpretation that science succeeds in making, that we are in the fullest sympathy with the impulse to understand everything and bring reason and clearness into it, and that we give hearty adherence to the leading ideas which guide the investigations of natural science? ”

“ And when the mind passes from one to the other it does so with the consciousness that the difference is in kind. The knowledge of God and eternity, and the real value, transcending space and time, of our own inner being, cannot even in form be mixed up with the trivial truths of the normal human understanding or the conclusions of science. In fact, the truths of religion exhibit, in quite a special way, the character of all ideal truths, which are not really true for every day at all, but are altogether bound up with exalted states of feeling. ”

“ But though it is by no means the task of apologetics to build up these ideas directly from a study of things, it is of no little importance to inquire whether religion possesses in these convictions only postulates of faith, for which it must laboriously and forcibly make a place in the face of knowledge, or whether a thorough and self-critical knowledge does not rather confirm them, and show us, within the world of knowledge itself, unmistakable signs that it cannot be the true, full reality, but points to something beyond itself. ”

“ Moreover, the religious theory of the world can never tell us, or wish to tell us, what the world is as a whole, or what is the meaning of its being. It is enough for us that it throws light on our own being, and reveals to us our place and destiny, and the meaning of our existence. It is enough if, in this respect, reality adapts itself to the interpretations of religion, admits of their truth and allows them scope, and corroborates them in important ways and instances. ”

“ It is part of the very essence of religion, as we have seen, to read in the pages of nature, insufficiency, illusion, and perplexities, and to be made thereby impatient and desirous of penetrating to the true nature of things. Religion does not claim to be directly deducible out of a consideration of nature; it demands only the right and freedom to interpret the world in its own way. ”

“ Time, at any rate, we have thought of as infinite. We may then amuse ourselves by trying to conceive of endless time as empty, but we shall hardly be able to give any reason for arriving at that idea. If time goes back to infinity, it seems difficult to see why it should not always have been filled, instead of only being so filled from some arbitrary point. And in any case the very fact of the existence of time makes the problem of beginning or not beginning insoluble. For such reasons Aristotle asserted that the world had no beginning, and rejected the contrary idea as childish. ”

“ It resembles a stream whose waves flow casually and transiently in animal consciousness, and are soon withdrawn again, to break forth anew at another place, in the personal spirit, where they attain to permanent indissoluble form, since they have now at last attained to self-realisation, and fulfilled the purpose of all cosmic existence, the reflecting of the eternal personality in the creature. But it is only in human history that what was prepared for in natural evolution is completed. ”

“ If any man desires to stop short at the consideration of the apparent self-sufficiency of the Cosmos and its obedience to law, and refuses to recognise any reasons outside of the world for this, we should hardly be able, according to our own proposition, to require him to go farther. For we maintained that God could not be read out of nature, that the idea of God could never have been gained in the first instance from a study of nature and the world. The problem always before us is rather, whether, having gained the idea from other sources, we can include the world within it. ”

“ And it was religion that broke through when Fichte in his little book, “Anweisung zum seeligen Leben,” set being before becoming, and God above the creatures struggling towards self-realisation. Religion knows in advance that this is so. And calm reflection confirms it. All that we have already learnt of the dependence, conditionedness, and contingent nature of the world is equally true of a world “evolving itself” out of its potentiality, of a will to existence, and of an unconscious realising itself. No flower can grow and develop without being first implicit in the seed. ”

“ If we had not gained, from a different source, an insight into the supreme and incomparable worth of human existence, spiritual, rational, and free, with its capacity for morality, religion, art and science, we should be compelled to regard man, along with every other natural result, as the insignificant product of a blind play of nature. ”