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or the empirical ego revealing itself as it does in the unity of self-consciousness. The underlying unity of self-consciousness fulfils all the conditions of an integrating and discriminating agency without which we cannot conceive of any other unity as involved in the mutual relation of factors under subreption. For, empirically speaking, in order to be, an object must be distinguished from other objects but there can be no distinction unless the object distinguished and those from which it is distinguished are held together by a single unifying principle, the Fivatman. The various Karma barganas are so many external things existing by virtue of their mutual determinations. Now each of these must be present to an integrating principle which holds them together and opposes them to one another as we find in the case organisms. It is clear enough that this combining principle cannot be in reality any of the objects held together and distinguished from each other. That which distinguishes must be above, though implied in those things that are distinguished. In other words the combining principle, must
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