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Updated: May 19, 2025
In India, there is the existence, within and alongside the austere worship of the unconditioned Brahma, of the ardent personal Vaishnavite devotion to the heart's Lord, known as Bhakti Marga. "Without Thee, O Beloved, I cannot rest; Thy goodness towards me I cannot reckon. Tho' every hair on my body becomes a tongue A thousandth part of the thanks due to Thee I cannot tell."
There are two sources of religion: one theoretical, for the idea of God; the other practical, for the worship of God. We are impelled to the assumption of a suprasensible, an unconditioned, a providence, on the one hand, by the desire for a unitary conclusion for our fragmentary knowledge of the world; and, on the other, by moral need, by our unsatisfied longing after the good.
We say it is "impossible for God to lie," or for the Almighty to do wrong in any shape; in other words, we are, in this as in other matters where the finite and the Infinite are brought into contact, led up to two necessary conclusions which cannot be reconciled. We can reason out logically and to a full conclusion, that given a God, that God must be perfect, unlimited and unconditioned.
There are people who carry the doctrine of free-will so far in their own persons as to take the liberty of declining to allow causes to work on and in them, what are logically, morally, and on every other ground conceivable, their necessary effects; reasoning from what they have done to what they must be, from what they have been responsible for to what they must feel, breaks down; they are arbitrary, unconditioned, themselves as it were accidental.
But this cannot be obtained otherwise than by a complete division of parts, whereby the real in matter becomes either nothing or that which is not matter, that is to say, the simple. Consequently we find here also a series of conditions and a progress to the unconditioned.
He exulted in his isolation in the new element, unquestioned and unconditioned. He was happy, thrusting with his legs and all his body, without bond or connection anywhere, just himself in the watery world. Gudrun envied him almost painfully.
At the same time, it must not be supposed that any beginning can take place in reason; on the contrary, reason, as the unconditioned condition of all action of the will, admits of no time-conditions, although its effect does really begin in a series of phenomena a beginning which is not, however, absolutely primal.
In this case the condition of that which happens is called a cause; the unconditioned causality of the cause in a phenomenon is termed liberty; the conditioned cause is called in a more limited sense a natural cause. The conditioned in existence is termed contingent, and the unconditioned necessary. The unconditioned necessity of phenomena may be called natural necessity.
Very different is the case when we apply reason to the objective synthesis of phenomena. Here, certainly, reason establishes, with much plausibility, its principle of unconditioned unity; but it very soon falls into such contradictions that it is compelled, in relation to cosmology, to renounce its pretensions.
So “the unconditioned” is really a part of the thought of “the conditioned,” the “unknowable” a part of the “knowable,” the “infinite” a part of the thought of the “finite.” Under material images these privatives, as such, cannot be expressed; but in pure thought which deals with symbols and types alone, they can be.
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