And a Master of our own days writes: 'I feel even irritated at having to use these three clumsy words--past, present, and future. Miserable concepts of the objective phases of the subjective whole, they are about as ill adapted for the purpose, as an axe for fine carving.'

In the eternal Now, both past and future are consummated.

Bjorklund, the Swedish philosopher, has well stated the same truth:

'Neither past nor future can exist to God; He lives undividedly, without limitations, and needs not, as man, to plot out his existence in a series of moments. Eternity then is not identical with unending time; it is a different form of existence, related to time as the perfect to the imperfect. Man as an entity for himself must have the natural limitations for the part. Conceived by God, man is eternal in the divine sense, but conceived by himself, man's eternal life is clothed in the limitations we call time. The eternal is a constant present without beginning or end, without past or future.'

13. These properties, whether manifest or latent, are of the nature of the Three Potencies.

The Three Potencies are the three manifested modifications of the one primal material, which stands opposite to perceiving consciousness. These Three Potencies are called Substance, Force, Darkness; or viewed rather for their moral colouring, Goodness, Passion, Inertness. Every material manifestation is a projection of substance into the empty space of darkness. Every mental state is either good, or passional, or inert. So, whether subjective or objective, latent or manifest, all things that present themselves to the perceiving consciousness are compounded of these three. This is a fundamental doctrine of the Sankhya system.

14. The external manifestation of an object takes place when the transformations ore in the same phase.

We should be inclined to express the same law by saying, for example, that a sound is audible, when it consists of vibrations within the compass of the auditory nerve; that an object is visible, when either directly or by reflection, it sends forth luminiferous vibrations within the compass of the retina and the optic nerve. Vibrations below or above that compass make no impression at all, and the object remains invisible; as, for example, a kettle of boiling water in a dark room, though the kettle is sending forth heat vibrations closely akin to light.

So, when the vibrations of the object and those of the perceptive power are in the same phase, the external manifestation of the object takes place.