This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

NOTICE:
This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

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Brahma is distinct from that which It pervades

We are about to discuss the ‘conditions’ of Atma in the human being, but some preliminary remarks are in order. It must be said that although Brahma is without duality, this does not imply pantheism. Brahma must always be considered as ‘distinct from that which It pervades.’[1] As it is said in the Bhagavad-Gita: ‘All beings are in Me and I am not Myself in them…My Being upholds beings and, without being Itself in them, it is through It that they exist.’[2] That is to say, it is only ‘in principle’ that all things are Brahma. To take a similar reference from Taoist:

‘Do not inquire whether the Principle is in this or in that; It is in all beings. That is why It is given the epithet of great, supreme, entire, universal, total…That which caused being to be beings is not Itself subject to the same laws as beings. That which caused all beings to be limited is Itself limitless, infinite…As for manifestation, the Principle produces the succession of its phases, but is not that succession. It is the author of causes and of effects, but is not the cases and effects, It is the author of condensations and dissipations [births and deaths, changes of state], but is not Itself condensation or dissipation. Everything proceeds from It and is modified by and under Its influence. It is in all beings, by the determining of a norm; but It is not identical with beings, being neither differentiated nor limited.’[3]

[1] Shankaracharya, Atma-Bodha.

[2] Bhagavad-Gita, IX.4 and 5.

[3] Chuang Tzu, ch. 22.

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