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almost unknown,—our minds are like kaleidoscopes of thoughts in constant motion: and to shut our mental eyes to everything else, while dwelling on one thought only, has become to most of us almost as impossible as to apprehend one musical note without harmonies. With the life we are leading now, with telegrams, letters, newspapers, reviews, pamphlets and books even breaking in upon us, it has become impossible, or almost impossible, ever to arrive at that intensity of thought which the Hindus meant by Chagrata, and the attainment of which was to them the indispensable condition of all philosophical and religious speculation. The loss may not be altogether on our side, yet our loss it is, and if we see the Hindus, even in their comparatively monotonous life, adopting all kinds of contrivances in order to assist them in drawing away their thoughts from all disturbing impressions and to fix them on one subject only, we must not be satisfied with smiling at their simplicity, but try to appreciate the object they had in view.
Below are the few verses on Laya Prakarana from Siva Sanhita, which it is hoped will show you how you mistake our meaning.*[1]...
Nowhere throughout Yoga Vasisht and Bhagvat do we find any statement which recommends this Prakriti to be known. On the contrary, every Aryan occultist, particularly Kapila in his lectures to Devhutee speaks against it. Will you be so kind as to point out to us the places where Vasishta, Vyasa, Suka and Shankaracharya have given expression to their views which agree with your doctrines of the Arhat philosophy, otherwise, we might or might not, believe in your explanation.
Purusha, according to Upanishads, is Swayam Prakasha, i. e., self-manifesting; therefore cannot be dependant on Prakriti only, for its manifestation. No Adwaitee will take Brahmam with Prakriti or gun or duality. Their Brahmam
- ↑ * Reader referred to the aboremontioned work.—Ed.
