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    Pantheism Its Story and Significance
    Pantheism Its Story and Significance
    Pantheism Its Story and Significance
    Ebook63 pages1 hour

    Pantheism Its Story and Significance

    By J. Allanson Picton

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    About this ebook

    Pantheism Its Story and Significance was written in the year 1905 by J. Allanson Picton. This book is one of the most popular novels of J. Allanson Picton, and has been translated into several other languages around the world.

    This book is published by Booklassic which brings young readers closer to classic literature globally.

    LanguageEnglish
    PublisherBooklassic
    Release dateJul 7, 2015
    ISBN9789635240418
    Pantheism Its Story and Significance

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    • 5/5
      Rather old-fashioned account of the history of Pantheism; nonetheless valuable for its description of the variety of sources contributing to a Pantheist world-view. Picton's chart on the Evolution of Religions shows Pantheism as the ultimate and enlightened completion of what began as mere animism.

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    Pantheism Its Story and Significance - J. Allanson Picton

    978-963-524-041-8

    FOREWORD

    Pantheism not Sectarian or even Racial.

    Pantheism differs from the systems of belief constituting the main religions of the world in being comparatively free from any limits of period, climate, or race. For while what we roughly call the Egyptian Religion, the Vedic Religion, the Greek Religion, Buddhism, and others of similar fame have been necessarily local and temporary, Pantheism has been, for the most part, a dimly discerned background, an esoteric significance of many or all religions, rather than a denomination by itself. The best illustration of this characteristic of Pantheism is the catholicity of its great prophet Spinoza. For he felt so little antagonism to any Christian sect, that he never urged any member of a church to leave it, but rather encouraged his humbler friends, who sought his advice, to make full use of such spiritual privileges as they appreciated most. He could not, indeed, content himself with the fragmentary forms of any sectarian creed. But in the few writings which he made some effort to adapt to the popular understanding, he seems to think it possible that the faith of Pantheism might some day leaven all religions alike. I shall endeavour briefly to sketch the story of that faith, and to suggest its significance for the future. But first we must know what it means.

    Meaning of Pantheism.

    Pantheism, then, being a term derived from two Greek words signifying all and God, suggests to a certain extent its own meaning. Thus, if Atheism be taken to mean a denial of the being of God, Pantheism is its extreme opposite; because Pantheism declares that there is nothing but God. This, however, needs explanation. For no Pantheist has ever held that everything is God, any more than a teacher of physiology, in enforcing on his students the unity of the human organism, would insist that every toe and finger is the man. But such a teacher, at least in these days, would almost certainly warn his pupils against the notion that the man can be really divided into limbs, or organs, or faculties, or even into soul and body. Indeed, he might without affectation adopt the language of a much controverted creed, so far as to pronounce that the reasonable soul and flesh is one man— one altogether. In this view, the man is the unity of all organs and faculties. But it does not in the least follow that any of these organs or faculties, or even a selection of them, is the man.

    The Analogy Imperfect but Useful.

    If I apply this analogy to an explanation of the above definition of Pantheism as the theory that there is nothing but God, it must not be supposed that I regard the parallelism as perfect. In fact, one purpose of the following exposition will be to show why and where all such analogies fail. For Pantheism does not regard man, or any organism, as a true unity. In the view of Pantheism the only real unity is God. But without any inconsistency I may avail myself of common impressions to correct a common mis-impression. Thus, those who hold that the reasonable soul and flesh is one man— one altogether— but at the same time deny that the toe or the finger, or the stomach or the heart, is the man, are bound in consistency to recognise that if Pantheism affirms God to be All in All, it does not follow that Pantheism must hold a man, or a tree, or a tiger to be God.

    Farther Definition.

    Excluding, then, such an apparently plausible, but really fallacious inversion of the Pantheistic view of the Universe, I repeat that the latter is the precise opposite of Atheism. So far from tolerating any doubt as to the being of God, it denies that there is anything else. For all objects of sense and thought, including individual consciousness, whether directly observed in ourselves, or inferred as existing in others, are, according to Pantheism, only facets of an infinite Unity, which is altogether one in a sense inapplicable to anything else. Because that Unity is not merely the aggregate of all the finite objects which we observe or infer, but is a living whole, expressing itself in infinite variety. Of that infinite variety our gleams of consciousness are infinitesimal parts, but not parts in a sense involving any real division. The questions raised by such a view of the Universe, many of them unanswerable— as is also the case with questions raised by every other view of the Universe— will be considered further on. All that I am trying to secure in these preliminary observations is a general idea of the Pantheistic view of the Universe as distinguished from that of Polytheism, Monotheism, or Atheism.

    Various Forms of Pantheism.

    Of course, there have been different forms of Pantheism, as there have been also various phases of Monotheism; and in the brief historical review which will follow this introductory explanation of the name, I shall note at least the most important of those forms. But any which fail to conform,

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