4O Contemporary Evolution. 



predicate nothing save bare existence ; to attribute to it 

 even intelligence and will would be, according to him, to 

 speak derogatively of it. 



Now, in Brahmanism, " Para-Brahm " " is literally an 

 unknown God. He has no qualities, no attributes, no 

 activity. He is neither the object of hope, fear, love, nor 

 aversion/'* 



We read in the Upanishad as follows : " How can any- 

 one teach concerning Brahma ? He is neither the Known 

 nor the Unknown. That which cannot be expressed by 

 words, but through which all expression comes, this I 

 know to be Brahma. That which cannot be thought by 

 the mind, but by which all thinking comes, this I know 

 is Brahma. That which cannot be seen by the eye, but 

 by which the eye sees, is Brahma. If thou thinkest that 

 thou canst know it, then in truth thou knowest it very 

 little. To whom it is unknown he knows it ; but to whom 

 it is known, he knows it not. . . . One cannot attain 

 to it through the word, through the mind, or through 

 the eye. It is only reached by him who says, 'It is !' 



'It is!'"t 



Surely if the doctrine of metempsychosis were true, 

 Mr. Spencer must be no other than the author of the 

 Upanishad himself reappearing in the nineteenth century ! 



* See James Freeman Clarke's " Ten Great Religions." Triibner : 

 1871, p. 84. 

 f Op. cit., p. 117- 



