ours is only one of many systems, and that all those systems and their Suns go round another Sun, and that is not the last, and again that is not the last; for all those masses of systems, they also go round a still higher Sun, and so concentric circles of worlds, of systems, of Universes, without end that human eye can pierce, without end that human mind can grasp; and so we begin to realise that the local Gods of the past, they have their places, all circling round the One who is the centre of all life, "the One without a Second". All Universes rise and fall in Him. All Universes are born and die in His immensity. No thought may limit Him. No mind may grasp Him. He is the All, the One, the Omnipresent, and His Life lives in the Angels and Archangels, lives in the Ḍevas of all the systems, and in all they are His Ministers, carrying out His Will. And so there arose what is called Pantheism. God is All and in all. Now there is a great difference between the Pantheism of the West as embodied in Spinoza, and the Pantheism of the East, that you find in the Veḍas, that you find in the Zend-Avesta, that you find in the old dead Religions of Egypt, of Greece, of Rome. The Pantheism of the West is one Divine Existence with certain attributes, the Spinozean Pantheism. It is the Formless Boundless Existence. Not quite the Nirguṇa Brahman, the "Brahman without attributes". His Pantheism is as cold and uninspiring for conduct, as the Nirguṇa Brahman would be if that were the last word of Hinḍūism. Infinite, All-embracing, All-in-holding, out of Space and Time, that is the central thought of every great philosophy, Musalmān, Hinḍū, Zoroastrian, I might almost say Christian--though that is more doubtful, for it is more rigid, and narrowed by being confined more or less within the conceptions of the Bible. If you go to the great Musalmān Doctors of the ninth and tenth centuries A. D. you will find magnificent descriptions of the All-God. In That is said to exist not only what has been, not only what is, but that which shall he, and all eternally existent, all that is conceivable, all that is inconceivable, all is in Him. It is the same as the Aḍvaiṭa-Veḍānṭa--if you take away from that the conception of the Saguṇa Brahman, and the devotional side of Shrī Shaṅkarāchārya in his sṭoṭras--the One without a Second, embracing all, conceiving all, all-existing, one Now, without past, present, and future, nothing to be excluded. But then comes the next step, the Saguṇa Brahman, the "Brahman with attributes," that is not a second, but the One in manifestation. He manifests a part of Himself. Said Shrī Kṛṣhṇa: "I established this Universe with a portion of myself, and I remain"; all-transcending, all-embracing, the manifested God, limiting Himself by manifestation. And so Manu speaks of Him as "a mountain of light," the generating Light; the One with attributes, but the attributes belong to the manifestation. They might vary