nity is determined as substance or as
spirit. Philosophy from beginning to end is nothing else than the study
of determinations of unity.

In the sphere of the Notion many unities are comprised. The combination
of water and earth is a unity, but this unity is mixture. If we bring
together a base and an acid, we have as the result a crystal; also
water; but water which cannot be discerned and which gives no trace of
humidity. Here the unity of the water and of this matter is a unity
different from the mixture of water and earth. The essential point is
the difference of these determinations. The unity of God is always
unity, but what is of primary importance is to know the modes and forms
of the determination of this unity.

Manifestation, development, determination do not go on to infinity, nor
yet do they stop accidentally. But in the course of its true development
the Notion completes its course by a return upon itself, whereby it has
attained the reality adequate to it. So it is that the manifestation is
infinite in nature, that the content is adequate to the Notion of
spirit, and that the phenomenal world exists, like spirit, in and for
itself. In religion, the Notion of religion has become its own object.
Spirit which is in and for itself has now no longer in its development
individual forms and determinations, it knows itself no longer as spirit
in such determinability or such a limited moment; but it has triumphed
over these limitations and this finiteness, and is for itself that which
also it is in itself. This cognisance in which spirit is for itself what
it is in itself constitutes the in-and-for of spirit which is in
possession of knowledge, the perfect and absolute religion, in which is
revealed what spirit is, what God is. That is the Christian religion.

* * * * *

THE BOOKS OF HINDUISM

THE VEDANTA SUTRAS

Hinduism, though usually understood to include Brahmanism
(q.v.), is, in fact, a later development of it. Its central
doctrine is the trinity, or Trimurti, which embraces the
three-fold manifestation of the god-head as Brahma, the one
supreme being, the Creator; Vishnu the Preserver; and Siva the
Destroyer. The three principal books of Hinduism are the
"Vedanta Sutras," the "Puranas," and the "Tantras," of which
only the first is epitomised here. The "Sutras" are the
earliest. The "Vedanta" (literally "goal" or "is