as involving what, to the seeker, is still future. For the finite world in general, then, as for us human beings, the distinction of past and future appears to be coextensive with life and meaning.
I have advisedly used, however, the phrase that the time-consciousness is a “part” or “aspect” of the striving. For from our point of view, the Other, the completion that our finite being seeks, is not merely something beyond the present, and is not merely a future experience, but is also inclusive of the very process of the striving itself. For the goal of every finite life is simply the totality whereof this life, in its finitude, is a fragment. When I seek my own goal, I am looking for the whole of myself. In so far as my aim is the absolute completion of my Selfhood, my goal is identical with the whole life of God. But, in so far as, by my whole individual Self, I mean my whole Self in contrast with the Selves of my fellows, — then the completion of my individual expression, in so far as I am this individual and no other, — i.e. my goal, as this Self, is still not any one point or experience in my life, nor any one stage of my life, but the totality of my individual life viewed as in contrast with the lives of other individuals. Consequently, while it is quite true that every incomplete being, every finite striving, regards itself as aiming towards a future, because its own goal is not yet attained; we have, nevertheless, to remember that the attainment of the goal involves more than any future moment, taken by itself, could ever furnish. For the Self in its entirety is the whole of a self-representative or recurrent process, and not the mere last moment or stage of that process. As we shall see, there is
