Hegel's Philosophy of Mind by Georg Wilhelm Friedrich Hegel (romantic love story reading .TXT) 📖

universality. He thus changes that universality into what he calls the pantheistic:—Everything is—(empirical things, without distinction, whether higher or lower in the scale, are)—all possess substantiality; and so—thus he understands philosophy—each and every secular thing is God. It is only his own stupidity, and the falsifications due to such misconception, which generate the imagination and the allegation of such pantheism.

But if those who give out that a certain philosophy is Pantheism, are unable and unwilling to see this—for it is just to see the notion that they refuse—they should before everything have verified the alleged fact that any one philosopher, or any one man, had really ascribed substantial or objective and inherent reality to all things and regarded them as God:—that such an idea had ever come into the hand of any body but themselves. This allegation I will further elucidate in this exoteric discussion: and the only way to do so is to set down the evidence. If we want to take so-called Pantheism [pg 186] in its most poetical, most sublime, or if you will, its grossest shape, we must, as is well known, consult the oriental poets: and the most copious delineations of it are found in Hindoo literature. Amongst the abundant resources open to our disposal on this topic, I select—as the most authentic statement accessible—the Bhagavat-Gita, and amongst its effusions, prolix and reiterative ad nauseam, some of the most telling passages. In the 10th Lesson (in Schlegel, p. 162) Krishna says of himself173:—“I am the self, seated in the hearts of all beings. I am the beginning and the middle and the end also of all beings ... I am the beaming sun amongst the shining ones, and the moon among the lunar mansions.... Amongst the Vedas I am the Sâma-Veda: I am mind amongst the senses: I am consciousness in living beings. And I am Sankara (Siva) among the Rudras, ... Meru among the high-topped mountains, ... the Himalaya among the firmly-fixed (mountains).... Among beasts I am the lord of beasts.... Among letters I am the letter A.... I am the spring among the seasons.... I am also that which is the seed of all things: there is nothing moveable or immoveable which can exist without me.”

Even in these totally sensuous delineations, Krishna (and we must not suppose there is, besides Krishna, still God, or a God besides; as he said before he was Siva, or Indra, so it is afterwards said that Brahma too is in him) makes himself out to be—not everything, but only—the most excellent of everything. Everywhere there is a distinction drawn between external, unessential existences, and one essential amongst them, which he is. Even when, at the beginning [pg 187] of the passage, he is said to be the beginning, middle, and end of living things, this totality is distinguished from the living things themselves as single existences. Even such a picture which extends deity far and wide in its existence cannot be called pantheism: we must rather say that in the infinitely multiple empirical world, everything is reduced to a limited number of essential existences, to a polytheism. But even what has been quoted shows that these very substantialities of the externally-existent do not retain the independence entitling them to be named Gods; even Siva, Indra, &c. melt into the one Krishna.

This reduction is more expressly made in the following scene (7th Lesson, p. 7 sqq.). Krishna says: “I am the producer and the destroyer of the whole universe. There is nothing else higher than myself; all this is woven upon me, like numbers of pearls upon a thread. I am the taste in water;... I am the light of the sun and the moon; I am ‘Om’ in all the Vedas.... I am life in all beings.... I am the discernment of the discerning ones.... I am also the strength of the strong.” Then he adds: “The whole universe deluded by these three states of mind developed from the qualities [sc. goodness, passion, darkness] does not know me who am beyond them and inexhaustible: for this delusion of mine,” [even the Maya is his, nothing independent], “developed from the qualities is divine and difficult to transcend. Those cross beyond this delusion who resort to me alone.” Then the picture gathers itself up in a simple expression: “At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled mind is very hard to find. Those who are deprived of knowledge by various desires approach other divinities... Whichever form of deity one worships with [pg 188] faith, from it he obtains the beneficial things he desires really given by me. But the fruit thus obtained by those of little judgment is perishable.... The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me who am unperceived to have become perceptible.”

This “All,” which Krishna calls himself, is not, any more than the Eleatic One, and the Spinozan Substance, the Every-thing. This every-thing, rather, the infinitely-manifold sensuous manifold of the finite is in all these pictures, but defined as the “accidental,” without essential being of its very own, but having its truth in the substance, the One which, as different from that accidental, is alone the divine and God. Hindooism however has the higher conception of Brahma, the pure unity of thought in itself, where the empirical everything of the world, as also those proximate substantialities, called Gods, vanish. On that account Colebrooke and many others have described the Hindoo religion as at bottom a Monotheism. That this description is not incorrect is clear from these short citations. But so little concrete is this divine unity—spiritual as its idea of God is—so powerless its grip, so to speak—that Hindooism, with a monstrous inconsistency, is also the maddest of polytheisms. But the idolatry of the wretched Hindoo, when he adores the ape, or other creature, is still a long way from that wretched fancy of a Pantheism, to which everything is God, and God everything. Hindoo monotheism moreover is itself an example how little comes of mere monotheism, if the Idea of God is not deeply determinate in itself. For that unity, if it be intrinsically abstract and therefore empty, tends of itself to let whatever is concrete, outside it—be it as a lot of Gods or as secular, empirical individuals—keep its independence. That pantheism [pg 189] indeed—on the shallow conception of it—might with a show of logic as well be called a monotheism: for if God, as it says, is identical with the world, then as there is only one world there would be in that pantheism only one God. Perhaps the empty numerical unity must be predicated of the world: but such abstract predication of it has no further special interest; on the contrary, a mere numerical unity just means that its content is an infinite multeity and variety of finitudes. But it is that delusion with the empty unity, which alone makes possible and induces the wrong idea of pantheism. It is only the picture—floating in the indefinite blue—of the world as one thing, the all, that could ever be considered capable of combining with God: only on that assumption could philosophy be supposed to teach that God is the world: for if the world were taken as it is, as everything, as the endless lot of empirical existence, then it would hardly have been even held possible to suppose a pantheism which asserted of such stuff that it is God.

But to go back again to the question of fact. If we want to see the consciousness of the One—not as with the Hindoos split between the featureless unity of abstract thought, on one hand, and on the other, the long-winded weary story of its particular detail, but—in its finest purity and sublimity, we must consult the Mohammedans. If e.g. in the excellent Jelaleddin-Rumi in particular, we find the unity of the soul with the One set forth, and that unity described as love, this spiritual unity is an exaltation above the finite and vulgar, a transfiguration of the natural and the spiritual, in which the externalism and transitoriness of immediate nature, and of empirical secular spirit, is discarded and absorbed174.

[pg 190]

I refrain from accumulating further examples of the religious and poetic conceptions which it is customary to call pantheistic. Of the philosophies to which that name is given, the Eleatic, or Spinozist, it has been [pg 191] remarked earlier (§ 50, note) that so far are they from identifying God with the world and making him finite, that in these systems this “everything” has no truth, and that we should rather call them monotheistic, or, in relation to the popular idea of the world, acosmical. [pg 192] They are most accurately called systems which apprehend the Absolute only as substance. Of the oriental, especially the Mohammedan, modes of envisaging God, we may rather say that they represent the Absolute as the utterly universal genus which dwells in the species or existences, but dwells so potently that these existences have no actual reality. The fault of all these modes of thought and systems is that they stop short of defining substance as subject and as mind.

These systems and modes of pictorial conception originate from the one need common to all philosophies and all religions of getting an idea of God, and, secondly, of the relationship of God and the world. (In philosophy it is specially made out that the determination of God's nature determines his relations with the world.) The “reflective” understanding begins by rejecting all systems and modes of conception, which, whether they spring from heart, imagination or speculation, express the interconnexion of God and the world: and in order to have God pure in faith or consciousness, he is as essence parted from appearance, as infinite from the finite. But, after this partition, the conviction arises also that the appearance has a relation to the essence, the finite to the infinite, and so on: and thus arises the question of reflection as to the nature of this relation. It is in the reflective form that the whole difficulty of the affair lies, and that causes this relation to be called incomprehensible by the agnostic. The close of philosophy is not the place, even in a general exoteric discussion, to waste a word on what a “notion” means. But as the view taken of this relation is closely connected with the view taken of philosophy generally and with all imputations against it, we may still add the remark that though philosophy certainly has to do with unity in general, it is not however [pg 193] with abstract unity, mere identity, and the empty absolute, but with concrete unity (the notion), and that in its whole course it has to do with nothing else;—that each step in its advance is a peculiar term or phase of this concrete unity, and that the deepest and last expression of unity is the unity of absolute mind itself. Would-be judges and critics of philosophy might be recommended to familiarise themselves with these phases of unity and to take the trouble to get