ctions in the Brihad [=A]ranyaka: "In
the beginning there was only nothing; this (world) was covered with
death, that is hunger;[21] he desired," etc. (1. 2. 1). "In the
beginning there was only ego (_[=a]tm[=a])." [=A]tm[=a]_ articulated
"I am," and (finding himself lonely and unhappy) divided himself into
male and female,[22] whence arose men, etc. (1. 4. 1). Again: "In the
beginning there was only _brahma_; this (neuter) knew _[=a]tm[=a] ...
brahma_ was the one and only ... it created" (1. 4. 10-11); followed
immediately by "he created" (12). And after this, in 17, one is
brought back to "in the beginning there was only _[=a]tm[=a]_; he
desired 'let me have a wife.'"

In 2. 3. 1 ff. the explicitness of the differences in _brahma_ makes
the account of unusual value. It appears that there are two forms of
_brahma_, one is mortal, with form; the other is immortal, without
form. Whatever is other than air and the space between (heaven and
earth) is mortal and with form. This is being, its essence is in the
sun. On the other hand, the essence of the immortal is the person in
the circle (of the sun). In man's body breath and ether are the
immortal, the essence of which is the person in the eye. There is a
visible and invisible _brahma ([=a]tm[=a])_; the real _brahma_ is
incomprehensible and is described only by negations (3. 4. 1; 9. 26).
The highest is the Imperishable (_neuter_), but this sees, hears, and
knows. It is in this that ether (as above) is woven (3. 8. 11). After
death the wise man goes to the world of the gods (1. 5. 16); he
becomes the _[=a]tm[=a]_ of all beings, just like that deity (1. 5.
20); he becomes identical ('how can one know the knower?'
_vijn[=a]tar_) in 2. 4. 12-13; and according to 3. 2. 13, the doctrine
of _sams[=a]ra_ is extolled ("they talked of _karma_, extolled _karma_
secretly"), as something too secret to be divulged easily, even to
priests.

That different views are recognized is evident from _Taitt_. 2. 6: "If
one knows _brahma_ as _asat_ he becomes only _asat_ (non-existence);
if he knows that '_brahma_ is' (_i.e._, a _sad brahma_), people know
him as thence existing." Personal _[=a]tm[=a]_ is here insisted on
("He wished 'may I be many'"); and from _[=a]tm[=a]_, the conscious
_brahma_, in highest heaven, came the ether (2. 1, 6). Yet,
immediately afterwards: "In the beginning was the non-existent; thence
arose the existent; and That made for himself an ego (spirit,
conscious life,