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UNITY IN DIFFERENCE. would have been valid had we conceived thought as excluding will and feeling. Thought is not one thing, and feeling another - thing Will is not apart from thought. How are we to conceive of will if it is exclusive of thought?
Again thought implies will. Dynamic thought is Will When I identify myself Dynami with the end, I am said to will But I cannot will do so unless I am conscious of the end. So activity is impossible without thought
Thus our thought is not exclusive of will With us thought is concrete, thought inclu. sive of feeling and will and is the constitutive principle of the universe
Now therefore the Absolute is the ultimate unity of thought which expresses Absolute is itself as ma on the one side and correlative unity. of the subject as Ajiva on the other side This unity is all inclusive unity which embraces everything that is real.
But this conception of the Absolute has to be distinguished from the absolute beyond Jara concep.
tion of the the relative of the Vedantins These phila- absolute as
distinguishsophers hold that our intellect deals with ed from the
Vedantic, the relative only The world of experience
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the ultimate
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