No baseness or cruelty of treason so deep or so tragic shall enter our human world, but that loyal love shall be able in due time to oppose to just that deed of treason its fitting deed of atonement.
Our will makes constantly a sort of agreement with the world, whereby, if the world will continually show some respect to the will, the will shall consent to be strenuous in its industry.
If I look to see what I ever did that, for all I now know, some other man might not have done, I am utterly unable to discover the certainly unique deed.
I never felt a feeling that I knew or could know to be unlike the feelings of other people. I never consciously thought, except after patterns that the world or my fellows set for me.
God too longs; and because the Absolute Life itself, which dwells in our life, and inspires these very longings, possesses the true world, and is that world.
But you are alone. Yet I never tell what you are. And if your face lights up my world as no other can - well, this feeling too, when viewed as the mere psychologist has to view it, appears to be simply what all the other friends report about their friends.
We seek true individuality and the true individuals. But we find them not. For lo, we mortals see what our poor eyes can see; and they, the true individuals, - they belong not to this world of our merely human sense and thought.
The other aspect of idealism is the one which gives us our notion of the absolute Self. To it the first is only preparatory. This second aspect is the one which from Kant, until the present time, has formed the deeper problem of thought.
That this individual life of all of us is not something limited in its temporal expression to the life that now we experience, follows from the very fact that here nothing final or individual is found expressed.
No consensus of men can make an error erroneous. We can only find or commit an error, not create it. When we commit an error, we say what was an error already.
Listen to any musical phrase or rhythm, and grasp it as a whole, and you thereupon have present in you the image, so to speak, of the divine knowledge of the temporal order.
For myself, I do not now know in any concrete human terms wherein my individuality consists. In my present human form of consciousness I simply cannot tell.
The world, as transformed by this creative deed, is better than it would have been had all else remained the same, but had that deed of treason not been done at all.
This preparatory sort of idealism is the one that, as I just suggested, Berkeley made prominent, and, after a fashion familiar. I must state it in my own way, although one in vain seeks to attain novelty in illustrating so frequently described a view.
And just because God attains and wins and finds this uniqueness, all our lives win in our union with him the individuality which is essential to their true meaning.
