entities existing in this world? No explanation is really given by
saying that one mental state gives rise to another mental state, to a
certain extent at all events, under the operation of the so-called
psychological "Laws of Association." Western psychology honestly admits
that its analysis has not gone any further. It may be inferred,
however, from the said theory that there would be no reason for saying
that a material Upadhi (basis) is necessary for the existence of mind or
states of consciousness.

As is already indicated, the Aryan psychologists have traced this
current of mental states to its source--the eternal Chinmatra existing
everywhere. When the time for evolution comes this germ of Pragna
unfolds itself and results ultimately as Cosmic ideation. Cosmic ideas
are the conceptions of all the conditions of existence in the Cosmos
existing in what may be called the universal mind (the demiurgic mind of
the Western Kabalists).

This Chinmatra exists as it were at every geometrical point of the
infinite Chidakasam. This principle then has two general aspects.
Considered as something objective it is the eternal Asath--Mulaprakriti
or Undifferentiated Cosmic matter. From a subjective point of view it
may be looked upon in two ways. It is Chidakasam when considered as the
field of Cosmic ideation; and it is Chinmatra when considered as the
germ of Cosmic ideation. These three aspects constitute the highest
Trinity of the Aryan Adwaitee philosophers. It will be readily seen
that the last-mentioned aspect of the principle in question is far more
important to us than the other two aspects; for, when looked upon in
this aspect the principle under consideration seems to embody within
itself the great Law of Cosmic Evolution. And therefore the Adwaitee
philosophers have chiefly considered it in this light, and explained
their cosmogony from a subjective point of view. In doing so, however,
they cannot avoid the necessity of speaking of a universal mind (and
this is Brahma, the Creator) and its ideation. But it ought not to be
inferred therefrom that this universal mind necessarily belongs to an
Omnipresent living conscious Creator, simply because in ordinary
parlance a mind is always spoken of in connection with a particular
living being. It cannot be contended that a material Uphadi is
indispensable for the existence of mind or mental states when the
objective universe itself is, so far as we are concern