But from the standpoint of Mill’s theory we have no proof of the existence of any external object; even the objective existence of our own senses is not a matter of certainty to us.  How, then, are we to account for and explain the origin of our mental states, if they are the only 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 concerned, the result of our states of consciousness.  Expressions implying the existence of a conscious Iswar which are to be found here and there in the Upanishads should not therefore be literally construed.