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THE THREE PURUSHAS
give no satisfactory explanation of the existence of intelligence; he simply tries to trace the stages of its development and the methods of its workings, and covers over the want of an explanation by the abundant minuteness of his observations. But the soul of Man, looking out and in, is satisfied neither with Shankara nor with Haeckel. It sees the universal existence of phenomena, it sees the universal existence of Intelligence. It seeks a term which will admit both, cover both, indentify both; it demands, not an elimination of either, but a reconcilement.
The Upanishads do not deny the reality of the world, but they identify it with Brahman who transcends it. He is One without a second; He is the All. If all is Brahman, then there can be nothing but Brahman, and therefore the existence of the All, sarvam idam, does not contradict the unity of Brahman, does not establish the reality of bheda, difference. It is one Intelligence looking at itself from a
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