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THE HOLY TRINITY.
649 will of his god, and the founder of the Sankhyan school, the reflection of Spirit on matter. The former, however, does not explain the reason why a god who had, throughout all the unimaginable period of eternity, remained content with merely moving on the face of the deep, should all of a sudden change his mind and set himself up as a creator ; but the latter proceeds on the basis of alterpate creation and destruction of the universe. Both of them ignore the nature of the force which held Spirit and inatter together, in close proximity to one another, to render their interaction possible. The Biblical record has also nothing to say about the process of this interaction and is silent as to how the will of God caused the creation of the world.
According to a certain school of Hindu metaphysics, Brahman's awareness of itself is the cause of the worldprocess. To understand the exact significance of the idea underlying this statement, we must take imagination separately from the ideas. As such, it is conceived as pure consciousness, aware of itself. Hence, assuming a starting point for the world-process, Brahman has to be pictured in the beginning as a being aware of his existence, or as thinking or saying 'I am' to himself. This impression, or thought, implies at once the ideas of unity and being (existence), and, by the force of deduction, which is inseparable from understanding, further involves the denial of not-one, that is, 'manyness,' as opposed to unity, and of not-being (non-existence) as opposed to being (existence). Thus, the sense of 'I am' is “I am one, not many,' and 'I am not non-existent.' But in this ideation of I-am-ness is involved the whole mis
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