And it is not only the Catholic vision of life. It is a vision far
more widely accepted. I would say that, if we leave out the ideas of
damning or beatitude, it is the “common-sense” vision of the world.
The individual life is, to common-sense, all that matters, the entire
drama. There is from this popular and natural point of view no large,
comprehensive drama in which the individual life is a subordinate
part. Just as to the untutored mind the world is flat, just as to Mr.
Belloc during his biological research work in Sussex the species of pig
remained a “fixed type,” so to the common intelligence life is nothing
more or less than “Me,” an unquestioned and unanalysed Me, against the
universe.
The universe may indeed be imagined as ruled over and pervaded by God,
and this world may be supposed to have extensions of hell and heaven;
all sorts of pre-natal dooms and debts may affect the career of the Me,
but nevertheless the Me remains in the popular mind, nobbily integral,
one and indivisible, and either it ends and the drama ends with it, or
it makes its distinct and special way to the Pit, or, with Belloc and
the Catholic community, to the beatitude he anticipates.
The individual self is primary to this natural, primitive, and
prevalent mode of thinking. But it is not the only way of thinking
about life. The gist of the _Outline of History_ is to contradict
this self-centred conception of life and show that this absolute
individualism of our thought and destinies is largely illusory. We
do not live in ourselves, as we so readily imagine we do; we are
contributory parts in the progress of a greater being which is life,
and which becomes now conscious of itself through human thought.