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dow or reflection of something else,-seeing that that something else is itself an illusive appearance, it must be the image of an image, the shadow of a shade, the reflection of a reflection. For, know that it is Maya that delusively exhibits all the diversified appearances which compose what is ordinarily called the visible external universe. These have no exterior material basis or substantive form, neither have they any interior spiritual basis or substratum, either in the Universal Soul, or in the human soul before which they are displayed. In both these respects, they differ essentially from the subtile types or models of all things which Plato supposed to exist in the divine mind from all eternity;-and to which he gave the name of "ideas, or intelligible forms," because apprehended solely by the intellect. These Platonic ideas are not mere conceptions. They are real immutable beings, subsisting in the divine mind as their proper seat. They are unchangeable patterns or exemplars, which, by the power of God, issue forth from the fountain of his own essence ;—and, becoming united with matter previously without any form, they impress their own form upon it, and so render visible and perceptible the whole range of individual sensible objects presented to us in the external universe. These forms, thus impressed on contingent matter, are exact copies of those that are invariable. But sensible things are perpetually changing. Their forms, consequently, cannot be the proper objects of contemplation and science to the enlightened and purified intellect. Hence, says Plato, they are the ideas, or intelligible forms, eternally and immutably subsisting in the divine mind, which alone can be the real objects contemplated by the expanded reason of man.

Unlike, too, the "ideas" of Malabranche; which, though contained only in the one great Omnipresent Mind, and perceived by other spirits therein, had yet corresponding external objects: unlike the "sensible species" or phantasms, or shadowy films of Aristotle, which, though transformed by the active and passive intellect into intelligible species fit to be the objects of the understanding, were yet only resemblances or pictures of outward substances: unlike the "ideas" of

Berkeley, which, though representing no material forms, were not mere states of the individual mind, but separate spiritual entities, wholly independent of it, and imperishable, - capable of existing in finite minds, but reposing chiefly on the bosom of the Infinite :-unlike any, or all of these, the "ideas" or images of the Hindu theology float in utter vacancy, -challenging no separate or independent existence. They are mere illusive appearances presented by Maya,-having no "species" in the human intellect; no "substantial exemplars" in an external world; no "intelligible forms" in the divine mind for their antitypes. Neither do they depend in any degree for their origin on any power or faculty of the soul itself. They spring from no interior act of the soul; no more than the shadow in water is produced by an active power resident in the water. If you could suppose the water percipient, it would perceive the shadow in its own bosom, though wholly passive in the manifestation thereof; so, of the percipient soul. It does not originate any of the illusive appearances that flit before it. It is only the passive recipient as well as percipient of them. your ignorance, you conclude that an image or shadow necessarily presupposes some counterpart substantial form. But know that it is the prerogative of MAYA, the divine energy, to produce images and shadows without any corresponding reality,-to produce and exhibit, for example, the image of a sun, or the shadow of a tree, in the bosom of a limpid stream, though there be no luminary in the firmament, no tree on the verdant bank. And thus it is that MAYA does produce images and forms, and exhibits them to the soul as before a mirror, though there be no counterpart realities. It is from the habit generated by ignorance that you talk of sensations and perceptions in the soul, as if these necessarily implied the existence of external objects as their exciting causes.

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It is true, say the Hindu theologians, that so long as the power of Maya is exerted, the soul is deceived into the belief of its own distinct individuality, as well as of the real existence of material phenomena. In other words, the soul,

in consequence of the twofold operation of Maya, first, in subjecting it to ignorance of its real nature and origin, and secondly, in exposing it to illusive sensations and perceptions, cannot help being impressed with a conviction of its own separate identity, and the independent existence of external forms. And so long as this double belief, the compound result of ignorance and delusion, continues ;-so long must the soul act, "not according to its essential proper nature, but according to the unavoidable influences of the ignorance and illusive appearances to which it hath been exposed;"-or, in the words of the Shastra, "so long must it be liable to virtue and vice, to anger and hate, and other passions and sensations,-to birth and death, and all the varied changes and miseries of this mortal state."

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The preceding views are stoutly upheld by numbers, as being plainly inculcated in numerous passages of the Vedas and other sacred writings. They are supported by the racking, bending, spiritualizing, and allegorizing of many passages And even when the text may seem in no degree to admit of such interpretation, there is no such emphatic precision in the meaning and application of words as to throw an insuperable bar in the way of inventive ingenuity. Of these views, isolated fragments descend and permeate the mass of society. But, as a whole, they are, and must ever be, limited to those classes who can afford to give full license to the mystical contemplative spirit which is more affected by "the imagery which is floating before its fancy, than by the objects which surround it,-which mistakes its own dreams for realities, and realities for dreams." Even the great

majority of the learned in the orthodox schools, require a system more level to ordinary comprehension,-and offering less violence to the evidence of sense and consciousness. Hence the admission that the existence of matter is not an illusion like the imagery of a fitful dream, but a sober reality. Still, however, maintaining that there is but one real and independent essence in the universe, which is

Brahm, they insist that what is usually called matter, can have no distinct, separate, or independent essence,—that it is only a peculiar transformation, expansion, or modification of spirit.

This third view, which we have designated psycho-material, has been spread out into a regular system. It has precisely the same substratum as the views already noticed. They all diverge from a common centre. That common centre is Brahm. His proper modality, or mode of being, is his abstract state denominated nirgun, that is, without qualities. Though this be a state of being utterly inconceivable, and, to our apprehension, nothing; it is not absolute nothingness. For, when he awakes, he proves himself to be potentially all things. He then passes from the abstract state of nirgun into the concrete state of sagun, that is, endowed with qualities. All those active and intelligent powers which were united and absorbed, or annihilated in the one simple absolute unity,-Brahm,-now spring forth into being when he exchanges his proper eternal state of rest for his transitory state of action. Now his perfection consists in absolute quiescence, as well as an absolute relinquishment of all qualities and attributes. When, therefore, Brahm awakes and becomes conscious of his own existence, and is invested with qualities and attributes, a decided change has of necessity momentarily taken place in his essence. But a decided change from a state of absolute perfection cannot be for the better; it must be for the worse. Hence, must this temporary self-induced hypostasis, or condition of being, be regarded as possessing imperfection of some kind;-while it cannot fail to communicate more or less of its superinduced properties to all that may proceed from it.

When existing in this temporary imperfect state of sagun, Brahm wills to manifest the universe. For this purpose he puts forth his omnipotent energy, which is variously styled in the different systems now under review. He puts forth his energy, for what? For the effecting of a creation out of nothing? No: says one of the Shastras, but to produce from his own divine substance, a multiform uni

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verse!" By the spontaneous exertion of this energy, he sends forth from his own divine substance, a countless host of essences-like innumerable sparks issuing from the blazing fire, or myriads of rays from the resplendent sun. These detached portions of Brahm, these separated divine essences, soon become individuated spirits; destined in time to occupy different forms prepared for their reception,-whether these be fixed or moveable, animate or inanimate,-forms of gods or of men,- forms of animal, vegetable, or mineral existences.

Having been separated from Brahm in his imperfect state of sagun, they carry along with them a share of those principles, qualities, and attributes that characterize that state; though predominating in very different degrees and proportions, either according to their respective capacities, or the retributive awards of an eternal ordination. Amongst others it is specially noted that, as Brahm at that time had awakened into a consciousness of his own existence, there does inhere in each separated soul a notion or conviction of its own distinct independent individual existence. Labouring under this delusive notion or conviction, the soul has lost the knowledge of its own proper nature, its divine origin and ultimate destiny. It ignorantly regards itself as an inferior entity, instead of knowing itself to be what it truly is, a consubstantial, though it may be, an infinitesimally minute portion of one great whole, or universal spirit.

Each individual soul being thus a portion of Brahm, even as a spark is of fire, it is again and again declared that the relation between them is not that of "master and servant, ruler and ruled; but that of whole and part." The soul is pronounced to be eternal a parte ante :-in itself, it has had no beginning, no birth; though its separate individuality originated in time. It is eternal a parte post :—it will have no end, no death; though its separate individuality will terminate in time. Its manifestation in time is not a creation; it is an effluence from the eternal fount of spirit. Its disappearance from the stage of time is not an extinction of essence, a reduction to nonentity; it is only a refluence

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