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32
As the Golden Germ he arose in the beginning;
when born he was the one Lord of the existent.42
None knoweth whence creation has arisen;
And whether he has or has not produced it:
He who surveys it in the highest heaven,
He only knows, or haply he may know not.
43 In their daring speculations, the seers display a
reverent wonder combined with a certain scepticism, the
latter directed not so much toward the ultimate itself as
toward the adequacy of their attempts to encompass it. Even
in their praise of the golden being who is "Lord of the
existent" there is a subtle yet insistent questioning, a
quiet but none the less urgent probing lest the final
reality be missed. In a repeated refrain, the Isis of RV
10.121 ask, "What God shall we worship our oblation? "44 A
pronounced sense of humility in the face of the ultimate is
evident, and in the end, while the idea of personality seems
to be radically questioned, no definite alternative
conception is formalized: "Enwrapped in misty cloud, with
lips that stammer, hymn-chanters wander and are
discontented."45
Given such tendencies, it is not surprising that the
next stage in the tradition's development was not theism.
The Aryan genius, perhaps under the influence of certain
indigenous non-theistic worldviews, was moving in a
different direction, toward an intellectual mysticism which
looked through and beyond the various personal deities of