eper 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. Strictly speaking, there are but six states
of matter, the so-called seventh state being the aspect of cosmic matter
in its original undifferentiated condition. Similarly there are six
states of differentiated Pragna, the seventh state being a condition of
perfect unconsciousness. By differentiated Pragna, I mean the condition
in which Pragna is split up into various states of consciousness. Thus
we have six states of consciousness, either objective or subjective for
the time being, as the case may be, and a perfect state of
unconsciousness, which is the beginning and the end of all conceivable
states of consciousness, corresponding to the states of differentiated
matter and its original undifferentiated basis which is the beginning
and the end of all cosmic evolutions. It will be easily seen that the
existence of consciousness is necessary for the differentiation between
subject and object. Hence these two phases are presented in six
different conditions, and in the last state there being no consciousness
as above stated, the differentiation in question ceases to exist. The
number of these various conditions is different in different systems of
philosophy. But whatever may be the number of divisions, they all lie
between perfect unconsciousness at one end of the line and our present
state of consciousness or Bahipragna at the other end. To understand
the rea