what in these days is called "Monism," that is, the absolute singleness
of ultimate Being, and traces all that is, or seems to be, up to one
ultimate Essence. Now, whether in the form given by Uddâlaka to his
exposition, his theory can properly be called Pantheism, according to
the definition of it assumed above, is perhaps questionable. But that it
was intended to be Pantheism there can be no doubt. "In the beginning,"
says Uddâlaka, "there was that only which is ([Greek: to hon]); one
only, without a second. Others say, in the beginning there was that only
which is not ([Greek: to mae hon]); one only, without a second; and from
that which is not, that which is was born." But Uddâlaka rejects this
latter doctrine as unthinkable--which, indeed, many explorers of Hegel
have found with pain and anguish of mind. And then the father traces all
the multiformity of the Universe to the desire or will of the original
One, "that which is."

[Sidenote: Evolution from the One through Desire.]

"It thought, 'may I be many; may I grow forth.' It sent forth fire." My
limits do not allow me to quote further the fantastic account given of
the farther process by which water and earth, plants, animals, and men
sprang out of that desire of the One: "May I become many; may I grow
forth." For our purpose it is more important to show that in the view of
Uddâlaka--however inconsistently he may express himself--the original
One was never really divided, but remains the true Self of every finite
being, however apparently separate. Thus, consider the following
dialogue, the first words being a direction of the father, Uddâlaka:--

"Fetch me from thence a fruit of the Nyagrodha tree." "Here is one,
sir." "Break it." "It is broken, sir." "What do you see there?" "These
seeds, almost infinitesimal." "Break one of them." "It is broken, sir."