pearance consists in the discrepancy between these two aspects. And reality in the end belongs to nothing but the single Real. For take anything, no matter what it is, which is less than the Absolute, and the inner discrepancy at once proclaims that what you have taken is appearance. The alleged reality divides itself and falls apart into two jarring factors. The “what” and the “that” are plainly two sides which turn out not to be the same, and this difference inherent in every finite fact entails its disruption. As long as the content stands for something other than its own intent and meaning, as long as the existence actually is less or more than what it essentially must imply, so long we are concerned with mere appearance, and not with genuine reality. And we have found in every region that this discrepancy of aspects prevails. The internal being of everything finite depends on that which is beyond it. Hence everywhere, insisting on a so-called fact, we have found ourselves led by its inner character into something outside itself. And this self-contradiction, this unrest and ideality of all things existing is a clear proof that, though such things are, their being is but appearance.
But, upon the other hand, in the Absolute no appearance can be lost. Each one contributes and is essential to the unity of the whole. And hence we have observed (Chapter xxv.) that any one aspect, when viewed by itself, may be regarded as the end for which the others exist. Deprived of any one aspect or element the Absolute may be called worthless. And thus, while you take your stand on some one valuable factor, the others appear to you to be means which subserve its existence. Certainly your position in such an attitude is one-sided and unstable. The other factors are not external means to, but are implied in, the first, and your attitude, therefore, is but provisional and in the end untrue. It may however have served to indicate that truth which we
