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but the aggregate of all particularized objects, that the unit of 

 existence is the particularized existence of its single parts (which 

 we perceive as compound objects,) and that it contains nothing 

 more than we can perceive in those parts, we would then have 

 to follow the methods of our scientists, to find out the nature of 

 those particularized objects and to judge by it about universal 

 existence; i. e., we would have to study nature by the inductive 

 methods and to form our views on it by a posteriori reasoning. 

 But such is not the case. The general existence of the universe 

 is not caused by the existence of the individualized objects it 

 contains; the particularized beings or the single parts in it have 

 not constructed the universe, and that the unit of existence is not 

 an aggregate of its single parts. But universal existence as a 

 whole gives existence to the particularized objects which are con 

 tained in it, and its quiddity stands altogether by itself. Also the 

 particularized single objects in it, are all one and neither of them 

 contains anything that is not in the universal quiddity. We 

 should know that the existence of every compound object in 

 manifestion does not lie in the object itself, but it lies in the 

 universal existence which is an absolute unit contaning in itslf 

 all that is manifested, but perfectly independent of anything in 

 manifestion. 



Every manifestation we perceive is the effect of a manifest 

 ation which preceded it and, in its turn, the cause of a mani 

 festation that will follow it in the universal existence. All the 

 compound objects in the universe which were, which are and 

 which ever shall be, reveal but one manifestation, the quiddity 

 of universal existence which is everlasting. All the particular 

 ized beings, the temporal causes in manifestation in the endless 

 and multifarious, various and varying aspects as they appear in 

 the universe are incessantly changing one into the other, 

 coming and going, forming and dissolving through the one 

 universal cause, in the one universal bond which is the absolute 

 unity of universal existence, and by one general law which 

 changes not in all eternity. How, then, can man presume to 

 pronounce judgment about the laws of nature in general by the 

 knowledge he gains through his experience and experiments 



