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MARMAYOGIN.. ! poot of water ter w weryequence in process. It does not man, the developing, pd porous particle is penetrated by the salt explain the origin or scoount for ideer op varying type which is my. The world is waking droum, an the proces itself. Why should the
self; therefore, do tmaktaces, no two embodied vision, man of knop seed produce a tre and not some ергееволюхо mprеквions ledge arranged in corporeat appea- other form of existence! The Ans- even are entirely alike, every part ranoer expreming so many ideas wer is, bucating that in its naturs.
of the body in some way or other which are each only part of one But why is that its nature? Why
ex pronacs the man. The stress of unchanging truth. Everything be- should it not be its nature to pro
the spirit shown itself in the mind comes, nothing is made. Everything duce some other form of existence.
and heart; therefore men, fainilies * put out from latency, nothing or some othe kind of treo. That
nations, have individnality, rannis brought into existence. Only is the law, is the answer. But why
to particular habits of thonght that which was, can be, not that is it the Law? The only answer is
and feeling, therefore also they nre which was not. And that which is, that it is so because it is no; that
both alike and dissimilar. Thered cannot perish; it can only love it. it happens it happens, why no man can say.
fure, men at ant react, not only self. All is eternal in the eternal In reality when we speak of Law,
physically but spiritexly, intellect. We speak of an iden; when we speak
ually, morally no ench other, be. What was from of old? The spirit. of the nature of thing, we speak
CA1180 thero in one self in all What is alonel. The spirit. What of an idea. Nowhere can we lay our
creatures cxpreasing itself in varishall be for ever! The spirit All hands on an object, a visible foree.
oru idea and forms variously suitable that is in Space and Time, is He ;
discernable momentum and my
to the ides. The stress of the hid. and whatever there may be beyond "Here is an entity called Law or
den Spirit erproses itself again in Space and Time, that too is He. Nature." The seed evolves a tree
events and the majestic course of Why should we think so Because because tree is the idea involved in
the world. This is the reit Geist, of the eternal and invariable unity the seed; it is a process of manifes."
this is the purpose that runs through which gives permanence to the tation in forin, not creation. If
the process of the centuries, the variability of the many. The sum there wore no insistent idon, we sbould
changes of the suns, this is that which of matter never changes by increase have a world of chances and freaks,
makes evolution possible and proor diminution, although its coinponot a world of law--there would be
vides it with a way, means and a nent parts are continually shifting, no such iden na the nature of things,
goal "This is He who from yorps so is it with the sum of energy in if there were not an originating
sota piternal bath ordered perfectly the world, so is it with the spirit. and ordering intelligence manifest
all things" Matter is ouly so much mobile ing a particular idea in forms. And
This is the touching of the Ve. energy vibrating intonsely into
the form varios, is born, perishes; the the for
danta w we have it in its oldest form. Energy is only so much spirit idor is eternal.
form in the Upanishads, Adwaita.
The form is the manifesting the motion that we call inanifestation or appenranco, the
Vishishtadwaita, Dwnita Ate merele energy. Spirit is Force, Spirit Exisiden is the truth. The form in phe.
various ways of looking at the teuce,-matter and energy are only nomenon, the idea is reality. .
relations of the One to the Many. motions in Spirit. Force and Ex
Therefore in all things the Hindu
and none of them have the right to istence twade one in Bliss, Sacchidthinker wnes the stress of the hidden
monopoline the name Vedanta. Ad. shandym, this is the eternal reality spirit. Wo see it as Prajna the
waita is true, becanne the Many of things. But that Force is not universal Intelligence,
are only manifontations of the one.
conscious motion, it is knowledge or Idea. in things unconscious, active in
Vishishtadwaita is true becaure idCAR Knowledge is the source of motion. things inert. The energy of Prajna
Are eternal and having manifested. not motion of knowledge. The is what the Europene call Nature.
must have manifested before and Spirit therefore, is all. It is alone. The true does not and cannot shape
will mainfest again.--the many are Ides or Force, Existence, Bliss are
eternal in the One, only they are itself, the stress of the hiddon Inonly its triune manifestations, exis
Bonetimes manifest and sometimes telligence shapes it. He is in the tence implying idea which is force, seed of inan and in that little part
unmanifest. Dwaita is true, because force or ides implying bliss.
although from one ticle of matter carries habit, cham
point of The Spirit manifestas Intelligence
view the One and the Many ro cter, types of emotion into the is the basis of the world. Spirit unborn child. Therefore heredity
eternally and essentially the same. an existence, Sat, is one; us Inis true; but if Prajna were not
yet, from another, the idea in its telligence it multiplies itself withconconlea in the seed, heredity
manifestation is eternally different out cuasing to be one. We seo would be false, inexplicablo, impos
froin the Intelligence in which it that tree and say "Hero is a sible. We nee the main stress in the
manifests. If Unity is eternal and Inaterial thing": but if we ask how mind, heart, body of man. Because
unohangable, duality is permitent
ly recurrent. The Spirit is infinte. the tree caos iuto eristence, we the hidden spirit urges himse.f on illimitable, eternal and infinito have to say, it grew or evolved out the body, stamps himself on it, or illimitable, eternal. is its stress toof the seed. But growth or evolupresas hinself in it, the body erw arde manifestation Blling endlem
space with innumorable existences. tion is only a term describing the
proses the individuality of the
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