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Full text of "I And Thou"

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in the knowledge (both being still one) of many nature
peoples.   Known as Mana or Orenda, it opens a way
to the Brahman in its primal meaning, and further to
the Dynamis and Charis of the Magical Papyri and of
the Apostolic Epistles.   It has been characterised as
a supersensuous or supernatural power—descriptions
which depend on our categories and do not correspond
to those of the primitive man.   The limits of his world
are set by his bodily experience, to which visits from
the dead, say, quite "naturally" belong.   To accept
what has no sensuous qualities at all as actually existing
must strike him as absurd.   The appearances to which
he ascribes the " mystical power ** are all elementary
incidents that are relational in character, that is, all
incidents that disturb him by stirring his body and
leaving behind in him a stirring image.    The moon
and   the   dead,   visiting   him   by   night   with   pain
or pleasure, have that power.   But so,  too,  have
the burning sun and the howling beast and the chief
whose glance constrains Mm and the sorcerer whose
singing loads him with power for the hunt.   Mana is
simply the effective force, that which has made the person
of the moon, up there in the heavens, into a blood*
stirring Thou.   The memory of it left its track when
the image of the object was separated out from the
total   stirring   image;    although  it   itself,   indeed,
never appears other than in the doer and bringer
of an effect.   It is that with which man himself, if
he possesses it—perhaps in a wonderful stone—can
be effective in this way.    The " world-image ** of
primitive man is magical not because human magical
power is set in the midst of it but because this human