nded to be Pantheism there can be no doubt. "In the beginning,"
says Uddalaka, "there was that only which is ([Greek: to hon]); one
only, without a second. Others say, in the beginning there was that only
which is not ([Greek: to mae hon]); one only, without a second; and from
that which is not, that which is was born." But Uddalaka rejects this
latter doctrine as unthinkable--which, indeed, many explorers of Hegel
have found with pain and anguish of mind. And then the father traces all
the multiformity of the Universe to the desire or will of the original
One, "that which is."

[Sidenote: Evolution from the One through Desire.]

"It thought, 'may I be many; may I grow forth.' It sent forth fire." My
limits do not allow me to quote further the fantastic account given of
the farther process by which water and earth, plants, animals, and men
sprang out of that desire of the One: "May I become many; may I grow
forth." For our purpose it is more important to show that in the view of
Uddalaka--however inconsistently he may express himself--the original
One was never really divided, but remains the true Self of every finite
being, however apparently separate. Thus, consider the following
dialogue, the first words being a direction of the father, Uddalaka:--

"Fetch me from thence a fruit of the Nyagrodha tree." "Here is one,
sir." "Break it." "It is broken, sir." "What do you see there?" "These
seeds, almost infinitesimal." "Break one of them." "It is broken, sir."
"What do you see there?" "Not anything, sir." The father said: "My son,
that subtile essence which you do not perceive there, of that very
essence this great Nyagrodha tree exists. Believe it, my son. That which
is the subtile essence, in it all that exists has itself. It is the
True. It is the Self; and thou, O Svetaketu, art it."

Here we are clearly taught that the "self," or inmost reality of every
person and thing is the Eternal One, or Brahma, or God.

[Sidenote: Illustration from the Bhagavad Gita.]

The same doctrine is taught in a more advanced form by the poem called
the "Bhagavad Gita," the date of which is probably more than a thousand
years later than that of the Upanishad just quoted. In this poem,
Krishna, incarnate for the nonce as Arjuna's charioteer, reveals for a
special purpose his identity with Brahma, the Eternal All; and Arjuna,
when sufficiently instructed adores him thus:--

"O infinite Lord of Gods! the world's abode,
Thou undi