of that Ego.  Matter then is the permanent possibility of sensations, and the so-called Laws of matter are, properly speaking, the Laws which govern the succession and coexistence of our states of consciousness.  Mill further holds that properly speaking there is no noumenal Ego.  The very idea of a mind existing separately as an entity, distinct from the states of consciousness which are supposed to inhere in it, is in his opinion illusory, as the idea of an external object, which is supposed to be perceived by our senses.

Thus the ideas of mind and matter, of subject and object, of the Ego and external world, are really evolved from the aggregation of our mental states which are the only realities so far as we are concerned.

The chain of our mental states or states of consciousness is “a double-headed monster,” according to Professor Bain, which has two distinct aspects, one objective and the other subjective.  Mr. Mill has paused here, confessing that psychological analysis did not go any further; the mysterious link which connects together the train of our states of consciousness and gives rise to our Ahankaram in this condition of existence, still remains an incomprehensible mystery to Western psychologists, though its existence is but dimly perceived in the subjective phenomena of memory and expectation.

On the other hand, the great physicists of Europe are gradually coming to the conclusion* that mind is the product of matter, or that it is one of the attributes of matter in some of its conditions.  It would appear, therefore, from the speculations of Western psychologists that matter is evolved from mind and that mind is evolved from matter.  These two propositions are apparently irreconcilable.

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* See Tyndall’s Belfast Address.—­S.R.
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Mill and Tyndall have admitted that Western science is yet unable to go deeper into the question.  Nor is it likely to solve the mystery hereafter, unless it calls Eastern occult science to its aid and takes a more comprehensive view of the capabilities of the real subjective self of man and the various aspects of the great objective universe.  The great Adwaitee philosophers of ancient Aryavarta have examined the relationship between subject and object in every condition of existence in this solar system in which this differentiation is presented.  Just as a human being is composed of seven principles, differentiated matter in the solar system exists in seven different conditions.  These different states of matter do not all come within the range of our present objective consciousness.  But they can be objectively perceived by the spiritual Ego in man.  To the liberated spiritual monad of man, or to the Dhyan Chohans, every thing that is material in every condition of matter is an object of perception.  Further, Pragna or the capacity of perception exists in seven different aspects corresponding to the seven conditions of matter.