is created or manifested, then the human being has to start from a great, a difficult act of faith. Finding himself in a world which is apparently a chaos of battling powers, a clash of vast and obscure forces, a life which subsists only by constant change and death, menaced from every side by pain, suffering, evil and destruction, he has to see the omnipresent Deity in it all and con- scious that of this enigma there must be a solution and beyond this Ignorance in which he dwells a Knowledge that reconciles, he has to take his stand upon this faith, “Though Thou slay me, yet will I trust in Thee.” All human thought or faith that is active and affirmative, whether it be theistic, pantheistic or atheistic does in fact involve more or less explicitly and completely such an attitude, It admits and it believes : admits the discords of the world, believes in some highest principle of God, universal Being or Nature which shall enable us to transcend, overcome or harmonise these discords, perhaps even to do all three at once, to harmonise by overcoming and transcending.
Then, as to human life in its actualities, we have to accept its aspect of a struggle and a battle mounting into supreme crises such as that of Kurukshetra. The Gita, as we have seen, takes for its frame such a period of transition and crisis as humanity periodically experiences in its history, in which great forces clash together for a huge destruction and reconstruction, intellectual, social, moral, religious, political, and these in the actual psychological and social stage of human evolution culminate usually through a violent physical convulsion of strife, war or revolution. The Gita proceeds from the acceptance of the necessity in Nature
