DUALISM OF BRAHMANICAL AND ZOROASTRIAN PHILOSOPHERS. 15 
approach to what we may suppose to be the truth, than we find in later 
times, and I attribute this to the fact that all ancient religions began 
with a high standard of intelligence and excellence, and gradually 
became more and more materialized, so that in later times that ex- 
cellence is, in a great measure, lost ; and those truths which they 
seemed once to possess have become more or less corrupted. There is 
a statement on the second page of the paper; that “ there may bea kind 
of Monism, which, like the Monism of the Indian Vedanta, teaches 
us that Spirit is the one really existing thing, and that material 
forms are merely modifiéations, or illusory manifestations of this 
one all-pervading Spirit.”” Of course there are various ways of 
taking such a statement as this; but in one aspect it may be 
regarded as strictly true: I think, that the original knowledge of 
truth of these ancient religious writers may be shown to have been 
derived from the foundation of all truth; though, on the other 
hand, some might argue that the view in question possesses a 
Pantheistic tendency, which I really do not think it does. The 
question in our minds is, I think, whether there is more than one 
world. All Monists admit that there is something more than the 
merely natural—something which they call, not supernatural, but 
hypernatural ; but they all admit that there is more than one world. 
There was a statement by Professor Huxley some time ago, in the 
Nineteenth Century, to the effect that it is admitted that there are 
two worlds, the natural and the spiritual, but what the connection 
between those two worlds is no one can say. Now, I think it 
possible to point out what connection does exist between the two 
worlds, and this statement, which has much to do with the 
facts of Creation, can be shown to have a great deal of truth in it. 
Let us suppose, then, that there are two worlds, a natural and a 
spiritual: we all know that we have an external nature, which 
is in immediate connection with the world around us. All 
our senses are in communication with that external nature. We 
have also an internal nature—that part of it which thinks. No 
one imagines, surely, that that part of us which thinks, or that 
part which many of us believe to be of a spiritual nature, is 
identical with that external nature, which has merely to do with our 
bodily functions. How are we to know what that external 
nature is? For instance, I look at a man, and I see a body which 
is purely material—an organized body, and I know, for many 
reasons, that he also possesses a mind; but how am I to know 
whether a person possesses a mind or not? By merely looking at 
