/$ World of Life's own drift of forces, World, the wealth of whose wave-roll Caught afar the bulbul's passion, Won the song which shook the soul. $/ 3. In this unity of pantheism, moreover, if emphasized in its relation to _personal_ life, which feels itself united with God thereby, and the Divine as this presence intuitively cognized, we have, speaking generally, that type of _mysticism_ which, under this more intimate mode, has also been elaborated in the pale of Christendom. We will adduce but one example, namely, that of Angelus Silecius, who, with the greatest audacity and depth of conception and emotional fervour, has expressed the essential presence of God in objective Nature, the union of the self with God, and the Divine with human personality, with an extraordinary power of mystical presentment. The more genuine type of Oriental pantheism, on the contrary, is inclined to insist more upon the vision of the One substance in all phenomena and the self-surrender of the individual, who thereby secures the most supreme expansion of conscious life no less than the bliss of absorption into all that is most noble and excellent by virtue of the absolute release from all finitude. B. THE ART OF SUBLIMITY The One substance, however, which is here conceived as the real significance of the entire universe, is only truly posited as _substance_ where we find it suffered to retire into itself as pure Inwardness and substantive Power out of its presence and realization beneath the shifting forms of the phenomenal, and thereby is _set forth_ in self-consistency as against all finitude. It is not till we come to this intuitive vision of the essence of God as absolutely Spiritual and apart from all image, and thus opposed to the things of the World and Nature, that the Spiritual is completely wrested from all that pertains to mere sense-perception and Nature, and delivered from determinate existence in the finite. While conversely, however, the absolute substance still maintains a relation to the phenomenal world from which it is reflected back upon itself. In this relation is now asserted that _negative_ aspect already adverted to, which consists in this, that the entire universe, despite all the fulness, power, and glory of its phenomenal contents, is expressly affirmed in its relation to substance as that which is essentially of a purely negative subsistence, a creation of God, subject to His power and service. The world is therefore envisaged as the revelation of God, and He is the _Goodness_ which permits the created thing that has no essential claim to exist, none the less to exist in relation to Himself, nay, further to have independent existence and thereby freely to conserve Him. This conservation on the part of the finitude, however, is without real substance, and in opposition to God the creature is here assumed to be that which passes away and is powerless, so that at the same time