(Delivered in London, 1896)

First, we see then that the question, "What caused the Absolute?" is a contradiction in terms;

and secondly, we find that the idea of God in the Advaita is this Oneness;

and, therefore, we cannot objectify Him, for we are always living and moving in Him, whether we know it or not. Whatever we do is always through Him.

Now the question is : -What are time, space, and causation?

Advaita means non-duality; there are no two, but one.

Yet we see that here is a proposition that the Absolute is manifesting Itself as many, through the veil of time, space, and causation.

Therefore it seems that here are two, the Absolute and Mâyâ (the sum total of time, space, and causation).

It seems apparently very convincing that there are two.

To this the Advaitist replies that it cannot be called two.

To have two, we must have two absolute independent existences which cannot be caused. In the first place time, space, and causation cannot be said to be independent existences.

Time is entirely a dependent existence; it changes with every change of our mind.

Sometimes in dream one imagines that one has lived several years, at other times several months were passed as one second.

So, time is entirely dependent on our state of mind.

Secondly, the idea of time vanishes altogether, sometimes.

So with space. We cannot know what space is.

Yet it is there, indefinable, and cannot exist separate from anything else.

So with causation.

To be continued ...

Swami Vivekananda


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