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case, the retarding force is momentary and complete within itself--in
the other it is endlessly accumulative.
P. But in all this--in this identification of mere matter with God--is
there nothing of irreverence? [I was forced to repeat this question
before the sleep-waker fully comprehended my meaning.]
V. Can you say why matter should be less reverenced than mind? But
you forget that the matter of which I speak is, in all respects, the
very "mind" or "spirit" of the schools, so far as regards its high
capacities, and is, moreover, the "matter" of these schools at the
same time. God, with all the powers attributed to spirit, is but the
perfection of matter.
P. You assert, then, that the unparticled matter, in motion, is
thought?
V. In general, this motion is the universal thought of the universal
mind. This thought creates. All created things are but the thoughts of
God.
P. You say, "in general."
V. Yes. The universal mind is God. For new individualities, matter
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