erforming in his mind." The consciousness of the "superior mind," as
the result of mere separation from the earthly body, certainly does not
suggest that sublime condition which implies separation from so much
more than the outer garment of flesh, but otherwise the distinction
between the two lives, or minds, seems to correspond with that now under
consideration.

What is it that strikes us especially about this substitution of the
divine-human for the human-natural personality? Is it not the loss of
individualism? (Individualism, pray observe, not individuality.) There
are certain sayings of Jesus which have probably offended many in their
hearts, though they may not have dared to acknowledge such a feeling to
themselves: "Woman, what have I to do with thee?" and those other
disclaimers of special ties and relationships which mar the perfect
sympathy of our reverence. There is something awful and
incomprehensible to us in this repudiation of individualism, even in its
most amiable relations. But it is in the Aryan philosophies that we see
this negation of all that we associate with individual life most
emphatically and explicitly insisted on. It is, indeed, the
impossibility of otherwise than thus negatively characterizing the soul
that has attained Moksha (deliverance from bonds) which has caused the
Hindu consummation to be regarded as the loss of individuality and
conscious existence. It is just because we cannot easily dissociate
individuality from individualism that we turn from the sublime
conception of primitive philosophy as from what concerns us as little as
the ceaseless activity and germination in other brains of thought once
thrown off and severed from the thinking source, which is the
immortality promised by Mr. Frederick Harrison to the select specimens
of humanity whose thoughts have any reproductive power. It is not a
mere preference of nothingness, or unconscious absorption, to limitation
that inspires the intense yearning of the Hindu mind for Nirvana. Even
in the Upanishads there are many evidences of a contrary belief, while
in the Sankhya the aphorisms of Kapila unmistakably vindicate the
individuality of soul (spirit). Individual consciousness is maintained,
perhaps infinitely intensified, but its "matter" is no longer personal.
Only try to realize what "freedom from desire," the favourite phrase in
which individualism is negated in these systems, implies. Even in that
form of devotion