sense-organs but has spiritual senses or sense- organs.
- Then again, those who believe in life after
death or the continuity of the human persona- lity after the dissolution of the physical organism in and through which this perso- nality expresses and realises itself on the plane of the living, must posit some form or note or mark or differentiation by which these personalities can be recognised on the other side, which recognition is a fundamental pos- tulate of our faith in life after death. All these similarly irresistibly drive us to the conclusion that the human spirit or soul and the Divine or the Universal Spirit or God, both must have spiritual forms by means of which they stand differentiated from one another and through which can only one spirit recog- nise another spirit in the spirit-world. Shree Chaitanya’s philosophy of the Absolute, as summed up very briefly in his reply to the Samkara-Vedantic doctrine of absolute monism, is evidently derived from these examinations and analyses of universal psychological experiences. An analysis of our sense-experiences in the light of the law of evolution also lends support to Shree Chaitanya’s philosophy of
