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814
Presidential Address
dynatrine of 'em
as truths to do justitie
in supposing that the quality which is not yet, but is only in the womb of the growing Universe, exercises influence upon the human mind; in fact, he thinks that "caught in this movement of the world towards deity we rise to a higher level of existence." If the deity were not regarded as a quality which is yet to emerge, but a reality which is already here and now, the position would be acceptable to Vedānta. But the two principles to which modern scientists and philosophers seem committed are: first, the dynamic conception of Reality; and second, the doctrine of 'emergent evolution.' The Sänkara Vedāntin considers both as truths, but as halftruths. The first, according to him, fails to do justice to the static element which lies at the heart of the dynamic and makes the latter possible and intelligible. For, change is not mere succession : analysed carefully, it is the unity which discloses itself in succession. The second, namely, 'emergent evolution', if it is to be adequately interpreted, should be read backwards as well as forwards. For, let us remember that evolution is not the something as creation in the sense of absolutely new existence. 'Becoming,' as the modern Heracliteans call it, is, in full truth, being as well as coming. Let us try to understand and examine both these principles a little more closely, even at the risk of some repetition.
The dynamic conception of Reality is intended to supersede the static attributed to Spinoza. I am not concerned with the problem of the true interpre. tation of Spinoza's philosophy, but there is no doubt that he has been long regarded as the arch offender who treated both God and the Universe as a dead
