sence; and in such sense that this
essence is conceived of as a determinate essence.

When Brahma says, "In the metal I am the brightness of its shining;
among the rivers I am the Ganges; I am the life of all that lives," he
thereby suppresses the individual. He says not, "I am the metal, the
rivers, the individual things of various kinds as such, nor in the
fashion of their immediate existence."

Here, at this stage, what is expressed is no longer pantheism; but
rather that of the essence in individual things.

In the living being are time and space. But in this individual being it
is only the changeless element that is made to stand out. "The life of
being that lives" is in this latter sphere of life the unlimited, the
universal. But if it be said "God is all things," here we understand
individuality with all its limitations, its finity, its passing
existence. This notion of pantheism arises out of the conception of
unity, not as spiritual unity but abstract unity; and then, when the
idea takes its religious form, where only the substance, the One, is
possessed of true reality, there is a tendency to forget that it is
precisely in presence of this unity that individual and finite things
are effaced, and to continue to place these in a material fashion side
by side with this unity. They will not admit the teaching of the
Eleatics, who, when they say "There is only One," add expressly that
non-entity is not. All that is finite would be limitation, a negation of
the One, but non-entity, the boundary, term, limit, and that which is
limited, exist not at all.

Spinozism has been accused of atheism. But Spinozism does not teach that
God is the world, that He is _all things_. Things have indeed a
phenomenal existence--that is, an existence as appearances. We speak of
our existence, and our life is indeed comprised in this existence, but
to speak philosophically the world has no reality, it has no existence.
Individual things are finite things to which no reality can be
attributed; it may be said of them that they have no existence.

Spinozism--this is the accusation directed against it--involves by way
of consequence that, if all things make but one, good and evil make but
one; there is no difference between them; and thereby all religion is
destroyed. In themselves, it is said there is no difference between good
and evil; consequently it is a matter of indifference whether one be
righteous or wicked. It may be granted