an actual entity. All phenomena, whether material or spiritual, including even the gods of Vedic mythology, are simply fictions of the mind. But the worship of the inferior divinities and compliance with the external ritual of religion are considered to purify and prepare the intellect for the reception of higher truths. They are therefore salutary and even necessury practices during the early days of the soul's progress towards perfection. If a man is overtaken by death before he has advanced beyond this preliminary stage, he is born again either into this or into a higher world in some different form, the dignity of which is determined by the aggregate merit or demerit of all his actions in all his previous births.[1] The highest reward for devotion to any special god is the exaltation of the soul to his particular sphere in heaven. But this blessedness is not of permanent duration; on the expiry of a proportionate period the burden of mundane existence has again to be undergone. It is only on the attainment of perfect knowledge that final emancipation is complete and the individual soul is absorbed for ever into the Impersonal:
"A spiritual star-wrought in a rose
Of light in Paradise, whose only self
Is consciousness of glory wide diffused."
Except to a theosophist, the promise of such an ultimate destiny is not a very attractive one, nor is it conducive to popular morality. For good deeds and evil deeds and the god that recompenses them all alike belong to the unreal, to the fictitious duality, the world of semblances: while the so-called Supreme Being is no proper object of worship, being a mere cold abstraction, unconscious of his own existence or of ours, and devoid of all attributes and qualities. To correct this practical defect and supply some intelligible motive for withstanding temptation and leading a pure and holy life, the supplementary doctrine of Bhakti, or Faith, was developed. Some one of the recognized incarnations of the Hindu Pantheon was no longer regarded as a partial emanation of the divinity, but was exalted into the complete embodiment of it. A loving devotion to his personality was then enjoined as a simple and certain method of attaining to endless felicity; not the transitory sensual delights of Indra's paradise, nor the mere unconsciousness of utter extinction, but the conscious enjoyment of individual immortality in the immediate presence of the Beatific Vision.
The late introduction of this crowning dogma and its marked similarity to Christian ideas have induced several scholars to surmise that the Bráhmans borrowed it from the early Christian communities in Southern India. The notion is favoured—if not indeed originated—by the fact that in the Bhagavad Gíta
- ↑ The absence of all recollection of acts done in former states of existence is not an objection to the theory of transmigration; for the continuity is not one of consciousness, but of that tendency or disposition, which is the separate nature of each individual.
D
