i soul is to be known it is to from nature thus it does not come again it does not come again et this of nature firom intellect to the special elements ia performed for the of each soul done for another s sake as for self as a having exhibited herself to tlie spectator from the dance so does nature having manifested herself to soul generous nature with qualities does by means accomplish benefit to herself the wish of ungrateful soul devoid as he is of qualities nothing in my opinion is more gentle than nature once aware of having been seen she not again expose herself to the gaze of verily not any soul is bound nor ia released nor j but nature alone in relation to various beings is bound is released and by seven modes nature herself by herself by one she for the soul s wish so through study of principles the one only knowledge is attained that neither i am nor ia aught mine nor do i exist possessed of this self knowledge soul at leisure and at ease nature thereby from change and consequently from those seven forms ho because ho has seen her she does so because she has been seen in this mere union there is no motive for creation by of perfect knowledge virtue and the rest become yet soul remains awhile invested with body as the s wheel continues whirling from the effects of the impulse previously given to it separation of the informed soul from its frame at length takes place and nature ia respect of it ceases then is absolute and final accomplished nature is like a having fulfilled soul s object it ceases p they who with the eye of wisdom perceive the body and the spirit to be thus and that there is a final release from the animal nature go to the in this all absorbing wo have the first attempt at speculation it cannot bo called the earliest system for it does not get as far as a system but it is the earliest distinct endeavour to grasp the idea of the universe of the ancient the of thought and being of the mind and nature about which all philosophy turns first presents itself in a one sided form one or the other being neglected if we consider being alone or then reality is to us contained in the outward and as we do not see its true relation to thought it is an something the highest attribute of is being a pure abstraction of the outward and thus altogether rude � matter this is the natural position of the mind the on the other hand are prone to consider reality as pure thought the highest reality to them is mind from which all trace of the material is removed � abstract soul the most important to tis is that god exists but to the the highest description of god is aa the one soul which does not admit of and to whom existence is the show with which he himself the deity is here pure mere and equality with himself that is pure abstract thought this is the earliest and the simplest conceivable form of speculation and it must be that these writings display an earnestness and intensity of abstraction that would seem to indicate a great depth of philosophical genius there is something commanding in the terrible simplicity of this partially also in the colossal of and but like its opposite it rests on an extreme abstraction and is thus altogether and and although as speculation it stands higher than since it demands a comprehension of the relation of nature to the mind � yet on the other hand it cuts off the solution of the problem by a mere which does not dispose of nature but merely any further consideration of it the might seem at first sight the most possible � yet such is not the case the of the outward of nature is denied yet it remains as an it is actual existence only not the existence of god but whence does it derive its power to exist the answer is from god who created and it as an an illusion then soul the one principle which is reality does not embrace the whole universe � but there is moreover something unreal and material which ia yet and created by god � who how of the ancient ever is identical with tlie one soul and thus pure reality therefore a of the principle ia necessary soul is no longer pure soul but also material reality not purely real but also in some relations unreal namely as to man so also the material is no longer pure but qualified it is nothing as to god but something as to man nor is this to be avoided by saying that man is on and his supposed knowledge the relation of nature to his mind mere deception for the illusion by which he is deceived most be real else it is no and then our knowledge is real in other words the relation between the mind and nature being by god must be a reality and thus our perception a also � whether we perceive correctly or not a reality at least though perhaps not in spite of all then nature remains something which according to the principle it should not it is something and though created by god foreign to him existing properly only in the minds of created beings not in his own this is evil that which ought not to be but is it is interesting to observe in passing the resemblance of this view to a in whose system also nature is merely the and evil in the view as in his moreover nature though mere is yet necessary as the de by the of which its opposite is affirmed then ia here possible only as to 