and in that sense alienated from his true place in the eternal world. And so, in discussing this most elementary category, we are preparing the way for a most significant result as to the whole life of any man.
The temporal man, viewed just now in time, appears, at first, to be sundered even from his own past and future, and still more from God. He is a seeker even for to-morrow’s bread, — still more for his salvation. He knows not just at this instant even his own individuality; still less should he immediately observe his relation to the Absolute in his present deed and in his fleeting experience. Only when he laboriously reflects upon his inmost meaning, or by faith anticipates the result of such reflection, does he become aware of how intimately his life is bound up with an Absolute life. This our finite isolation is, however, especially and characteristically a temporal isolation. That inattention of which we spoke in the last lecture, is especially an inattention to all but this act, as it now appears to me. I am not one with my own eternal individuality, especially and peculiarly because this passing temporal instant is not the whole of time, and because the rest of time is no longer or else not yet when this instant passes. Herein lies my peculiarly insurmountable human limitation. This is my present form of consciousness. To be sure, I am not wholly thus bound in the chains of my finitude. Within my present form and span of consciousness there is already exemplified an eternal type of insight, whereby the totum simul is in many cases and in brief span won. But beyond this my span of presentation, time escapes me as a past and future that is
