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Updated: May 13, 2025
To his right lay the wooden town with twinkling lights, to his left the black prairie, and above the crystal vast a moonless night, so clear that the upward glance almost saw the perspective between nearer and farther stars innumerable. This man was at all times possessed with the sense of otherness, sense of a presence around and above.
Two bodies keep me apart from his self. I am isolated with myself." Now, here lies the mistake at last. While the thinker supposes a duality in himself which does not exist, he falsely judges the individuality a separation. On the contrary, it is the sole possibility and very bond of love. Otherness is the essential ground of affection.
It must and shall, he says, exhibit rightful contact with and renunciation of the Particular and Fleeting; and with this ever seeks and finds the Eternal deepening and incarnating within its own experience this "transcendent Otherness." Nothing which we are likely to achieve can go beyond this profound saying.
Let us see: Must not the being of one be other than one? for the one is not being, but, considered as one, only partook of being? Certainly. If being and the one be two different things, it is not because the one is one that it is other than being; nor because being is being that it is other than the one; but they differ from one another in virtue of otherness and difference. Certainly.
In Him we live and move and think and feel; and He in us. That we can say this of no other personality is what constitutes the burden of our separateness and loneliness. Our experience exists for no other; but at least it is in some mysterious way shared by That which lies behind all otherness, not destroying, but fulfilling. "We know not why it is," says St.
They have tried to show that the reaching out by worship to this "otherness" of God and to the ultimate in life is man's deepest hunger and the one we are chiefly set to feed. I am sure that the chief ally of the experience of the transcendence of God and the cultivation of the worshipful faculties in man is to be found in severe and speculative thinking.
They need religiously not thousand-tongued nature, but to be kept secretly in His pavilion from the strife of tongues. It is the difference between God and men which makes men who know themselves trust Him. It is the "otherness," not the sameness, which makes Him desirable and potent in the daily round of life.
But whichever view we take; whether we suppose all things collectively to oscillate between recurring extremes of "sameness" and "otherness;" or every stage of the wave of progress from crest to trough, to be simultaneously manifested in the universe at all times, the old difficulty of "the beginning" will force itself upon us.
But if neither more nor less, equally different; and therefore the one and the others have the same relations. One, then, as being other than others, and other as being other than one, are alike in that they have the relation of otherness; and likeness is similarity of relations. And everything as being other of everything is also like everything.
And further, the transcendent Otherness, perpetually envisaged by us as alone giving the world of sense its beauty, reality and value, will be incarnated and expressed by us in this sense-life, and thus ever more completely tasted and known.
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