tle sympathy for Buddhism but a wondrous
resemblance both in thought and language to the Vedanta. This is the
more remarkable because there is no trace in his works of Sanskrit
learning or even of Indian influence at second hand. A peculiarly
original and independent mind seems to have worked its way to many of
the doctrines of the Advaita, without entirely adopting its general
conclusions, for I doubt if Sankara would have said "the positive
relation of every appearance as an adjective to reality and the presence
of reality among its appearances in different degrees and with different
values--this double truth we have found to be the centre of philosophy."
But still this is the gist of many Vedantic utterances both early[99]
and late. Gaudapada states that the world of appearance is due to
_svabhava_ or the essential nature of Brahman and I imagine that the
thought here is the same as when Mr Bradley says that the Absolute is
positively present in all appearances.

Among many coincidences both in thought and expression, I note the
following. Mr Bradley[100] says "The Perfect ... means the identity of
idea and existence, accompanied by pleasure" which is almost the verbal
equivalent of _saccidananda_. "The universe is one reality which appears
in finite centres." "How there can be such a thing as appearance we do
not understand." In the same way Vedantists and Mahayanists can offer no
explanation of Maya or whatever is the power which makes the universe of
phenomena. Again he holds that neither our bodies nor our souls (as we
commonly understand the word) are truly real[101] and he denies the
reality of progress "For nothing perfect, nothing genuinely real can
move." And his discussion of the difficulty of reconciling the ideas of
God and the Absolute and specially the phrase "short of the Absolute,
God cannot rest and having reached that goal he is lost and religion
with him" is an epitome of the oscillations of philosophic Hinduism
which feels the difficulty far more keenly than European religion,
because ideas analogous to the Absolute are a more vital part of
religion (as distinguished from metaphysics) in India than in
Europe[102].

Nor can Indian ideas as to Maya and the unreality of matter be dismissed
as curious dreams of mystical brains, for the most recent phases of
Physics--a science which changes its fundamental ideas as often as
philosophy--tend to regard matter as electrical charges in motion. This
theor