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But the admission of the origination of a non-existing state lands us in the asatkarya theory! If he, we retort, who holds the asatkarya theory is of opinion that the origination of the effect does not itself originate, he is similarly landed in the satkarya theory; and if he holds that the origination itself originates, he is led into a regressus in infinitum.

"I will, brother," shouted his friend, "just one word, as you say," and he put his arm round his shoulders that he might whisper to him; then he continued, screaming loudly: "Every act consists of three parts, my brother: Progresses, culmen, regressus. I will speak to you of the first, the second is never mentioned. Well, the initiative, so to speak, that is the man's privilege your part!

As regards limitation, therefore, our procedure in space is also a regressus, and the transcendental idea of the absolute totality of the synthesis in a series of conditions applies to space also; and I am entitled to demand the absolute totality of the phenomenal synthesis in space as well as in time. Whether my demand can be satisfied is a question to be answered in the sequel.

These new relations are but two more entities which themselves require to be hitched in turn by four still newer relations so behold the vertiginous regressus ad infinitum in full career. Since a regressus ad infinitum is deemed absurd, the notion that relations come 'between' their terms must be given up. No mere external go-between can logically connect. What occurs must be more intimate.

In the ego or self-consciousness subject and object are to be identical. The identity of the representing and the represented ego is a self-contradictory idea, for the law of contradiction forbids the equation of opposites, while a subject is subject only through the fact that it is not object. But, again, self-consciousness can never be realized, because it involves a regressus in infinitum.

Nor could the Lord himself be assumed as the cause of the body, since a bodiless being cannot be the cause of a body. Nor could it be maintained that the Lord can be assumed to be 'embodied' by means of some other body; for this leads us into a regressus in infinitum. The former is inadmissible, because he is without a body.

Such a regress is, therefore, the regressus in indefinitum, which, as not determining a quantity in the object, is clearly distinguishable from the regressus in infinitum. It follows from what we have said that we are not justified in declaring the world to be infinite in space, or as regards past time.

According to the idea of reason, the whole past time, as the condition of the given moment, is necessarily cogitated as given. But, as regards space, there exists in it no distinction between progressus and regressus; for it is an aggregate and not a series its parts existing together at the same time.

If you reply 'another ajnana, we are led into a regressus in infinitum. This, we rejoin, would imply that ajnana acting like a defect of the eye by its very essential being hides Brahman, and then ajnana could not be sublated by knowledge.

And because owing to the acknowledgment of samavaya, there results a regressus in infinitum from equality. The Vaiseshika doctrine is further untenable on account of the acknowledgment of samavaya. Why so?