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Updated: June 9, 2025
The three persons, for him, were only aspects of the one indivisible deity. There are no distinct entities corresponding to the names of Father, Son and Holy Spirit. Sabellianism is intimately associated with monism in all its phases. Monophysitism being essentially monist could not escape the taint.
This is the familiar nineteenth-century development of Kant's idealistic vision. To me it sounds monistic enough to charm the monist in me unreservedly. I listen to the felicitously-worded concept-music circling round itself, as on some drowsy summer noon one listens under the pines to the murmuring of leaves and insects, and with as little thought of criticism. But Mr.
I mean by this that if you know whether a man is a decided monist or a decided pluralist, you perhaps know more about the rest of his opinions than if you give him any other name ending in IST. To believe in the one or in the many, that is the classification with the maximum number of consequences. So bear with me for an hour while I try to inspire you with my own interest in the problem.
But all these monist ideas enter into surprising combination with the Buddhist teaching about matter as integrated Karma; and for that reason they are well worth citing in this relation. To Buddhist conception all matter is sentient, the sentiency varying according to condition: "even rocks and stones," a Japanese Buddhist text declares, "can worship Buddha."
Nevertheless, when we hear a man called a monist without qualification, we may, perhaps, be justified in assuming, in the absence of further information, that he holds to some one of the forms of doctrine indicated above. There may be no logical justification for thus narrowing the use of the term, but logical justification goes for little in such matters.
A Monist cannot be a Theosophist. Theosophy must at least involve Dualism. Modern Theosophy, according to Madame Blavatsky, as set out in last week's issue, asserts much that I do not believe, and alleges some things that, to me, are certainly not true.
He was not a monist, and we can certainly not call him a dualist. Again. The term pluralism has been used to indicate the doctrine that individual finite minds are not parts or manifestations of one all-embracing Mind, of God or the Absolute, but are relatively independent beings. This doctrine has been urged in our own time, with eloquence and feeling, by Professor Howison.
Karl Marx thought society would change in the twinkling of a ballot, but he was not a Monist, and therefore did not realize that humanity is a solidarity of souls, evolved from very lowly forms and still slowly ascending. And the beauty of it is that the Marxians are helping the race to ascend, by supplying it an Ideal, even if they fail utterly to work their lightning change.
"The VEDAS declare that the ignorant man who rests content with making the slightest distinction between the individual soul and the Supreme Self is exposed to danger," Shankara the great monist has written. "Where there is duality by virtue of ignorance, one sees all things as distinct from the Self. When everything is seen as the Self, then there is not even an atom other than the Self. . . .
Every monist system will always seem to us materialist. The immortality of the soul is saved only by the dualist systems those which teach that human consciousness is something substantially distinct and different from the other manifestations of phenomena. And reason is naturally monist.
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