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irrational to suppose that the changes which have brought the religious consciousness to its present form will suddenly cease. On the other hand, it is irrational to suppose that the religious consciousness, naturally generated as we have seen, will disappear and leave an unfilled gap. Manifestly it must undergo further changes; and however much changed it must continue to exist. What then are the transformations to be expected? If we reduce the process above delineated to its lowest terms, we shall see our way to an answer.

As pointed out in First Principles, § 96, Evolution is throughout its course habitually modified by that Dissolution which eventually undoes it the changes which become manifest being usually but the differential results of opposing tendencies towards integration and disintegration. Rightly to understand the genesis and decay of religious systems, and the probable future of those now existing, we must take this truth into account. During those earlier changes by which there is created a hierarchy of gods, demi-gods, manes-gods, and spirits of various kinds and ranks, evolution goes on with but little qualification. The consolidated mythology produced, while growing in the mass of supernatural beings composing it, assumes increased heterogeneity along with increased definiteness in the arrangement of its parts and the attributes of its members. But the antagonist Dissolution eventually gains predominance. The spreading recognition of natural causation conflicts with this mythological evolution, and insensibly weakens those of its beliefs which are most at variance with advancing knowledge. Demons and the secondary divinities presiding over divisions of Nature, become less thought of as the phenomena ascribed to them are more commonly observed to follow a constant order; and hence these minor components of the mythology slowly dissolve away. At the same time, with growing supremacy of the great god heading the hierarchy, there goes increasing ascription to him of actions which were before distributed among numerous supernatural beings: there is integration of power. While in proportion as there arises the consequent conception of an omnipotent and omnipresent deity, there is a gradual fading of his alleged human attributes: dissolution begins to affect the supreme personality in respect of ascribed form and nature.

Already, as we have seen, this process has in the more advanced societies, and especially among their higher members, gone to the extent of merging all minor supernatural powers in one supernatural power; and already this one supernatural power has, by what Mr. Fiske aptly calls de-anthropomorphisation, lost the grosser attributes of humanity. If things hereafter are to follow the same general course as heretofore, we must infer that this dropping of human attributes will continue. Let us ask what positive changes are hence to be expected.

Two factors must unite in producing them. There is the deve

lopment of those higher sentiments which no longer tolerate the ascription of inferior sentiments to a divinity; and there is the intellectual development which causes dissatisfaction with the crude interpretations previously accepted. Of course in pointing out the effects of these factors, I must name some which are familiar; but it is needful to glance at them along with others.

The cruelty of a Fijian god who, represented as devouring the souls of the dead, may be supposed to inflict torture during the process, is smali compared with the cruelty of a god who condemns men to tortures which are eternal; and the ascription of this cruelty, though habitual in ecclesiastical formulas, occasionally occurring in sermons, and still sometimes pictorially illustrated, is becoming so intolerable to the better-natured, that while some theologians distinctly deny it, others quietly drop it out of their teachings. Clearly, this change cannot cease until the beliefs in hell and damnation disappear.2 Disappearance of them will be aided by an increasing repugnance to injustice. The visiting on Adam's descendants through hundreds of generations dreadful penalties for a small transgression which they did not commit; the damning of all men who do not avail themselves of an alleged mode of obtaining forgiveness, which most men have never heard of; and the effecting a reconciliation by sacrificing a son who was perfectly innocent, to satisfy the assumed necessity for a propitiatory victim; are modes of action which, ascribed to a human ruler, would call forth expressions of abhorrence; and the ascription of them to the Ultimate Cause of things, even now felt to be full of difficulties, must become impossible. So, too, must die out the belief that a Power present in innumerable worlds throughout infinite space, and who during millions of years of the Earth's earlier existence needed no honouring by its inhabitants, should be seized with a craving for praise; and having created mankind, should be angry with them if they do not perpetually tell him how great he is. As fast as men escape from that glamour of early impressions which prevents them from thinking, they will refuse to imply a trait of character which is the reverse of worshipful.

Similarly with the logical incongruities more and more conspicuous to growing intelligence. Passing over the familiar difficulties that sundry of the implied divine traits are in contradiction with the divine attributes otherwise ascribed that a god who repents of what he has done must be lacking either in power or in foresight; that his anger presupposes an occurrence which has been contrary to intention, and so indicates defect of means; we come to the deeper difficulty

2 To meet a possible criticism, it may be well to remark that whatever force they may have against deists (and they have very little), Butler's arguments concerning these and allied beliefs do not tell at all against agnostics.

that such emotions, in common with all emotions, can exist only in a consciousness which is limited. Every emotion has its antecedent ideas, and antecedent ideas are habitually supposed to occur in God: he is represented as seeing and hearing this or the other, and as being emotionally affected thereby. That is to say, the conception of a divinity possessing these traits of character, necessarily continues anthropomorphic; not only in the sense that the emotions ascribed are like those of human beings, but also in the sense that they form parts of a consciousness which, like the human consciousness, is formed of successive states. And such a conception of the divine consciousness is irreconcilable both with the unchangeableness otherwise alleged, and with the omniscience otherwise alleged. For a consciousness constituted of ideas and feelings caused by objects and occurrences, cannot be simultaneously occupied with all objects and all occurrences throughout the universe. To believe in a divine consciousness, men must refrain from thinking what is meant by consciousness—must stop short with verbal propositions; and propositions which they are debarred from rendering into thoughts will more and more fail to satisfy them. Of course like difficulties present themselves when the will of God is spoken of. So long as we refrain from giving a definite meaning to the word will, we may say that it is possessed by the Cause of All Things, as readily as we may say that love of approbation is possessed by a circle; but when from the words we pass to the thoughts they stand for, we find that we can no more unite in consciousness the terms of the one proposition than we can those of the other. Whoever conceives any other will than his own must do so in terms of his own will, which is the sole will directly known to him-all other wills being only inferred. But will, as each is conscious of it, presupposes a motive—a prompting desire of some kind: absolute indifference excludes the conception of will. Moreover will, as implying a prompting desire, connotes some end contemplated as one to be achieved, and ceases with the achievement of it: some other will, referring to some other end, taking its place. That is to say, will, like emotion, necessarily supposes a series of states of consciousness. The conception of a divine will, derived from that of the human will, involves, like it, localisation in space and time: the willing of each end, excluding from consciousness for an interval the willing of other ends, and therefore being inconsistent with that omnipresent activity which simultaneously works out an infinity of ends. It is the same with the ascription of intelligence. Not to dwell on the seriality and limitation implied as before, we may note that intelligence, as alone conceivable by us, presupposes existences independent of it and objective to it. It is carried on in terms of changes primarily wrought by alien activities-the impressions generated by things beyond consciousness, and the ideas derived from such impressions.

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To speak of an intelligence which exists in the absence of all such alien activities, is to use a meaningless word. If to the corollary that the First Cause, considered as intelligent, must be continually affected by independent objective activities, it is replied that these. have become such by act of creation, and were previously included in the First Cause; then the reply is that in such case the First Cause could, before this creation, have had nothing to generate in it such changes as those constituting what we call intelligence, and must therefore have been unintelligent at the time when intelligence was most called for. Hence it is clear that the intelligence ascribed, answers in no respect to that which we know by the name. It is intelligence out of which all the characters constituting it have vanished.

These and other difficulties, some of which are often discussed but never disposed of, must force men hereafter to drop the higher anthropomorphic characters given to the First Cause, as they have long since dropped the lower. The conception which has been enlarging from the beginning must go on enlarging, until, by disappearance of its limits, it becomes a consciousness which transcends the forms of distinct thought, though it for ever remains a consciousness.

'But how can such a final consciousness of the Unknowable, thus tacitly alleged to be true, be reached by successive modifications of a conception which was utterly untrue? The ghost-theory of the savage is baseless. The material double of a dead man in which he believes, never had any existence. And if by gradual de-materialisation of this double was produced the conception of the supernatural agent in general-if the conception of a deity, formed by the dropping of some human attributes and transfiguration of others, resulted from continuance of this process; is not the developed and purified conception reached by pushing the process to its limit, a fiction also? Surely if the primitive belief was absolutely false, all derived beliefs must be absolutely false.'

This objection looks fatal; and it would be fatal were its premiss valid. Unexpected as it will be to most. readers, the answer here to be made is that at the outset a germ of truth was contained in the primitive conception—the truth, namely, that the power which manifests itself in consciousness is but a differently-conditioned form of the power which manifests itself beyond consciousness.

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Every voluntary act yields to the primitive man proof of a source of energy within him. Not that he thinks about his internal experiences; but in these experiences this notion lies latent. When producing motion in his limbs, and through them motion in other things, he is aware of the accompanying feeling of effort. And this sense of effort, which is the perceived antecedent of changes produced by him, becomes the conceived antecedent of changes not produced

by him furnishes him with a term of thought by which to represent the genesis of these objective changes. At first this idea of muscular force as anteceding unusual events around him, carries with it the whole assemblage of associated ideas. He thinks of the implied effort. as an effort exercised by a being just like himself. In course of time these doubles of the dead, supposed to be workers of all but the most familiar changes, are modified in conception. Besides becoming less grossly material, some of them are developed into larger personalities presiding over classes of phenomena which being comparatively regular in their order, suggest a belief in beings who, while more powerful than men, are less variable in their modes of action. So that the idea of force as exercised by such beings, comes to be less associated with the idea of a human ghost. Further advances, by which minor supernatural agents are merged in one general agent, and by which the personality of this general agent is rendered vague while becoming widely extended, tend still further to dissociate the notion of objective force from the force known as such in consciousness; and the dissociation reaches its extreme in the thoughts of the man of science, who interprets in terms of force not only the visible changes of sensible bodies, but all physical changes whatever, even up to the undulations of the ethereal medium. Nevertheless, this force (be it force under that statical form by which matter resists, or under that dynamical form distinguished as energy) is to the last thought of in terms of that internal energy which he is conscious of as muscular effort. He is compelled to symbolise objective force in terms of subjective force from lack of any other symbol.

See now the implications. That internal energy which in the experiences of the primitive man was always the immediate antecedent of changes wrought by him—that energy which, when interpreting external changes, he thought of along with those attributes of a human personality connected with it in himself; is the same energy which, freed from anthropomorphic accompaniments, is now figured as the cause of all external phenomena. The last stage reached is recognition of the truth that force as it exists beyond consciousness, cannot be like what we know as force within consciousness; and that yet, as either is capable of generating the other, they must be different modes of the same. Consequently, the final outcome of that speculation commenced by the primitive man, is that the Power manifested throughout the Universe distinguished as material, is the same power which in ourselves wells up under the form of conscious

ness.

It is untrue, then, that the foregoing argument proposes to evolve a true belief from a belief which was wholly false. Contrariwise, the ultimate form of the religious consciousness is the final development of a consciousness which at the outset contained a germ of truth obscured by multitudinous errors.

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