230 The Evolution of Transcendence [CH. 



Reality there is no determinist problem, for freedom and 

 love express and realise themselves in ebb as well as flow, 

 and love shows greatest where freedom is least. Self- 

 limitation, self-abnegation, suffering, are eternal impli- 

 cations of love. The problem only becomes insistent 

 when we regard the Eternal from the standpoint of the 

 temporal. Absolute Freedom is not, in fact, a thing 

 determined in the past and then rehabilitating itself in 

 an illusive garment of contingency,' but a present ex- 

 perience which is not least expressed in limitation, so 

 that be self-assumed. The Eternal Now is the perpetual 

 reaffirmation of self -existent Being; and the only Being 

 that can be at once self-existent, active and whole, yet 

 interpenetrative with others in love to the obliteration 

 of otherness, but not of identity, is the triune Being of 

 Personality x . Everything is in what we must term the 



to me in time and time itself are both alike in me. I, therefore, 

 own my past still, it qualifies me still. It is mine, because it is 

 my very self exfoliated. It was in me implicitly before it happen- 

 ed, it is in me in its details now that it has happened. And I have 

 neither left it behind me, nor am I carrying it along with me as 

 I travel on. 'For indeed 7 do not move, I exfoliate or evolve." 

 Religion and Reality, p. 197. And again, "We conclude, then, 

 that the ego is transcendental. It is not in time; still less is it 

 time itself or a mere stream of temporal consciousness. Our past 

 experience is not over and done with, it is ours still; and it is ours 

 still because the ego is eternal," ibid. p. 181. Our attention has 

 already been directed to this line of argument in our discussion 

 of memory as conceived by Freud and Bergson. In Tuckwell's 

 statement the danger of pantheistic determinism is not altogether 

 avoided; and indeed it is latent throughout the work from which 

 we have been quoting. The fault lies in inadequate realisation of 

 the fact that our transcendence is a consequence of the nature of 

 God as Personal Being; that God's Being is the Ground. 



1 A parallel line of thought, developed in most lucid detail, yet 

 not the same because the triunity of personal being is not brought 

 out, will be found in the nineteenth of Pringle Pattison's Gifford 

 Lectures. 



