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192 this philosophy, is not material, but essentially spiritual, the thought of God concretised. Man is the spirit of God incarnated. The meaning of cosmic evolution is to be found, not in itself, but in the thought of the Absolute. It is, to adopt the Hegelian dictum, the movement of the Self away from itself, to return to itself, to be itself. The Absolute, or Brahman, is the beginning, the middle, and the end of this evolutionary process. He is the Regulative idea. He is cosmic evolution. He is progressively revealing himself through the world process. In man, the Divine idea, or the Logos, comes slowly to consciousness of itself. The end of human evolution is the fullest realisation of man’s unity with God. Long, especially in what may be called the middle ages in India, this essential unity between God and man was sought to be realised through metaphysical abstractions, by negation of the social and civic life. There was an undue emphasis on the Subjective and the Universal to the neglect of the realities (however relative they might be) of the Objective and the Particular. Protests had, however, been made from time to time against these monkish abstractions, but in spite of these abstractions the dominant note continued to be that of Abstract Monism. Neo-Vedantism, which forms the very soul and essence of what may be called NeoHinduism, has been seeking to realise the old spiritual ideals of the race, not through monkish negations or mediaeval abstractions, but by the idealisation and the spiritualisation of the concrete contents and actual relations of life. It demands,