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whereby new matter of a similar kind is attracted to and combined with the soul. This matter that is attracted to and combined with the soul becomes a kind of stored force which will at some time or other spring into activity and produce some kind of pleasure or pain to the soul. After having thus exhaused itself it falls away from the sould but, as just mentioned above, while it is operating it acts as the means whereby new matter of a similar kind is attracted and assimilated until the soul comes to know its own nature and recognizes these forces as foreign elements, when it ceases to identify itself with them, so that while they are exhausting themselves no fresh forces of a similar character are generated. Once all these foreign forces are removed from the soul it is pure, and never again becomes impure; it has reached Godhead.
So we have now seen that the quality of being creator and ruler cannot be attributed to Diety without detracting from other qualities essential to the idea of Deity. But there are some further considerations to be mentioned.
One great argument put forward in support of the belief that there must be a creator and ruler of the universe is the fact of system and order in the processes of nature, and also the fact of beauty, it being maintained that these are the evidence of intelligence. However, it is not correct to say that there are only beauty and order in the world, for there are also disorder and ugliness. If it be said that storms, earthquake, and disease are sent by God for some beneficial object that he has in view, then obviously this view is taken at the expense of either the quality of benevolence or the quality of omnipotence, for were God both benevolent and omnipotent, such injury and inconvenience would not be allowed to exist.
Further, it is too bold an assertion to say that the whole
