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THE KEY OF KNOWLEDGE.
on that ground, since the aim of Jesus was to develop the habit of meditation of his hearers.
The fundamental basis of the personification is the analogy between this world and a dream which Vedanta never tires of reitera ting. The universe is conceived to be the body of Logos, in the same way as a dream may be said to be an embodied unfoldment of an idea. The analogy is then pushed to the contents of the idea, which represents the body of the Logos. Hence, the bread and wine which we sometimes eat and drink in a dream are conceived as lying within the mind of the dreamer, and for this reason described as his flesh and blood. Now, suppose the dreamer becomes enlightened, while dreaming, as to the nature of his dream, and recognises himself, agreeably to the tenets of Vedanta, as identical with the Over Soul' of the dream. Would he not be justified in speaking of the imaginary bread and wine of the dream as being his flesh and blood ? Precisely the same is the position of those who describe the things of this world from the standpoint of a rigid, unbending Idealism. The sage who identifies his consciousness with the consciousness of 'All,' and who, consequently, looks upon the entire universe as his body, generally propounds the world-mystery from this particular standpoint. He is then forced to regard all material things as his flesh and blood; for, when he looks upon the whole universe as his body, he cannot but regard bread and wine also as parts of his body, and, as such, his flesh and blood. In this sense it was that Jesus described bread and wine as his flesh and blood, intending that the repugnance of the idea shoulp
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