434 Colonel Kennepy on the Védanta System. 
in a manner that shows he did not clearly understand, what he himself 
meant by the union which he supposed to exist between the human soul 
and the divine nature.* 
Scue inc, also, has found it necessary to explain his system, in a work 
written partly in support of it, and partly in refutation of that of Ficurr, 
and has in it exposed his opinions in a clear and decided manner. For 
instance, “ As it is, also, a philosophical knowledge of God to consider him 
as the alone positively existent, so is it a knowledge of God to consider him 
as the only actually existent in the actual or natural world, and this is natu- 
ral philosophy.” 
« Were it not natural philosophy, then must it be asserted that God 
exists only in the world of thought, and consequently that there is nothing 
positive in the actual or natural world, and thus the idea itself of God 
would be taken away.” 
« That which is, is reality, and reality is, that which is. What the philoso- 
pher thinks, and concerning which he speaks, must be, and therefore it 
must have reality. That which is not, is not real. The philosopher, therefore, 
who discourses about nature as if it were nothing, speaks not of a reality, 
and speaks himself nothing that is true, while he gives to the unreality of 
which he is speaking, a reality which it does not possess. ‘True philosophy 
must speak of what actually exists, of nature as it is. God is essentially 
that which is; say then, God is essentially nature, and nature is essentially 
God. Hence all true philosophy, that is, such as leads to a knowledge of 
the only real and positive, is ipso facto natural philosophy.’’t 
« According to which opinion, this eternal phenomenal interchange of the 
substance and form into one another, is the kingdom of nature, or the 
eternal birth of God in things, and the like eternal absorption of all things 
in God; so that, according to its real essence, nature itself completely 
exhibits the divine presence, or God displayed in the actuality of his life, 
and in a manifestation of himself.”+ 
* In this work Ficute talks of man being love, and of that love being transfused, melted, and 
poured into the divine nature, see p. 199, His notions, therefore, respecting the union of the 
soul with God, seem to be of a mystical nature, rather than to indicate that he had formed any 
conception of the human soul being actually an undivided part of the Supreme Soul. 
+ Darlegung des Wahren Verhaltness der Natural Philosophie, &c. p. 15. 
t Ibid. p. 60. 
