DUALISM OF BRAHMANICAL AND ZOROASTRIAN PHILOSOPHERS. 17 
the body we cannot see the Spirit, but we can, under certain con- 
ditions, feel that a Spirit exists in it, and we feel that we can com- 
municate with that Spirit; but it is so shut up in a material body 
that we have a closer connection with the world around us than 
with the Spirit within. Therefore it is very difficult to convey 
spiritual ideas to a mind so shut up in a material body. But if 
this Creator of the Universe did exactly what He has allowed us 
to do, as I have just shown, in order to communicate with our 
fellows by reducing our ideas to certain material substances and 
ultimate forms, and educing from those signs the ideas which they 
enable us to communicate with each other, so God could be 
imagined to project or reduce his spiritual qualities or attributes, 
which are infinite, into the material substances and ultimate forms 
which we see around, and which constitute the countless objects of 
the created world of matter. His two great primary attributes of 
Love and Wisdom, the outcome of which are Goodness and Truth, 
are, indeed, the source or spring of an infinite number of sub- 
qualities or attributes, every one of which, therefore, could be 
thus projected, as it were, and fixed in the material substances and 
ultimate forms of Creation. Hach created thing would thus be 
the absolute counterpart, as it were, of something in the Divine to 
which it borea strict and definite correspondence, and the universe 
would be a storehouse of signs and symbols of the infinite qualities 
of the Divine Mind; so that anyone who held the clue to the rela- 
tion between the two could read in nature the absolute ideas of God 
Himself. Such a clue I believe it is intended we should find, and 
space alone prevents me from indicating it at this time. I think 
you have an explanation of how He may have created the universe, 
and how, by projecting His own attributes from the spiritual 
centre into circumferential (or ultimate) material forms and images 
—not out of nothing, but from the potencies of that spiritual 
cause, the natural materials (¢.e., created things) being not the 
realities they seem, but rather mere shadows of that real causative 
spirit, from which they were derived. Thus, indeed, by such know- 
ledge we are enabled truly to conimunicate with Him. Let me give 
you an illustration of what I mean. We say that God is Love and 
Wisdom. That Love and Wisdom have nothing to do with our 
natural life as far as we live in this world. We cannot live on 
Love and Wisdom; we require natural food and drink. Love and 
Wisdom are only adapted to that spiritual part of us which we do 
not see. But other things are necessary in our external life, food 
C 
