ative, intelligent, and in all things the
opposite to Nature. But from the union of the two all the visible universe
proceeds, according to the law of cause and effect.

God not being recognized in this system, it is often called atheism. Its
argument, to show that no one perfect being could create the universe, is
this. Desire implies want, or imperfection. Accordingly, if God desired to
create, he would be unable to do so; if he was able, he would not desire
to do it. In neither case, therefore, could God have created the universe.
The gods are spoken of by the usual names, Brahma, Indra, etc., but are
all finite beings, belonging to the order of human souls, though superior.

Every soul is clothed in two bodies,--the interior original body, the
individualizing force, which is eternal as itself and accompanies it
through all its migrations; and the material, secondary body, made of the
five elements, ether, air, fire, water, and earth. The original body is
subtile and spiritual. It is the office of Nature to liberate the Soul.
Nature is not what we perceive by the senses, but an invisible plastic
principle behind, which must be known by the intellect. As the Soul
ascends by goodness, it is freed by knowledge. The final result of this
emancipation is the certainty of non-existence,--"neither I am, nor is
aught mine, nor do I exist,"--which seems to be the same result as that of
Hegel, Being = Not-Being. Two or three of the aphorisms of the Karika are
as follows:--

"LIX. As a dancer, having exhibited herself to the spectator, desists
from the dance, so does Nature desist, having manifested herself to the
Soul."

"LX. Generous Nature, endued with qualities, does by manifold means
accomplish, without benefit (to herself), the wish of ungrateful Soul,
devoid of qualities."

"LXI. Nothing, in my opinion, is more gentle than Nature; once aware of
having been seen, she does not again expose herself to the gaze of
Soul."

"LXVI. Soul desists, because it has seen Nature. Nature desists,
because she has been seen. In their (mere) union there is no motive for
creation."

Accordingly, the result of knowledge is to put an end to creation, and to
leave the Soul emancipated from desire, from change, from the material
body, in a state which is Being, but not Existence (_esse,_ not
_existere_; Seyn, not Da-seyn).

This Sankhya philosophy becomes of great importance, when we consider that