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Rh all reality. Therefore, through all his questionings and imaginings from the dim dawn of his doubtings and debates, man has come to the truth, that there is one infinite centre to which all the personalities, and therefore all the world of reality, are related. He is "Mahāntam purusham," the one Supreme Person; he is "Satyam," the one Supreme Reality; he is "Jnanam," he has the knowledge in him of all knowers, therefore he knows himself in all knowings; he is "Sarvānubhuh," he feels in him the feelings of all creatures, therefore he feels himself in all feelings.

But this Supreme Person, the centre of all reality, is not merely a passive, a negatively receptive being,—Ananda-rupam amrtam yad vibhāti. He is the joy which reveals itself in forms. It is his will which creates.

Will has its supreme response, not in the world of law, but in the world of freedom, not in the world of nature, but in the spiritual world.

This we know in ourselves. Our slaves do our bidding, furnish us with our necessaries, but in them our relation is not perfect. We have our own freedom of will which can only find its true harmony in the freedom of other wills. Where we are slaves ourselves, in our selfish