all such definiteness is only the non-divine, the secularity of things, thus left standing in fixed undisturbed substantiality. On such a presupposition, even after philosophy has maintained God’s absolute universality, and the consequent untruth of the being of external things, the hearer clings as he did before to his belief that secular things still keep their being, and form all that is definite in the divine 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 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 himself(173):—“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.”