108 Transactions. — Miscellaneous. 



The above summation is founded on the following main precepts, which 

 I reproduce as succinctly as I can : — 



1. That all the properties of material objects are capable of being 

 analysed into possibilities of feeling, or relations among possibilities of 

 feeling. 



2. That the only concrete realities — i.e., things in themselves — are 

 feelings. All the real existences we know of being mental states. 



3. That the external world is an "eject" — i.e., the minds of my readers 

 are " ejects" of me, and my mind is an " eject" to them. 



4. Acccording to the doctrine of Mind-Stuff, feehngs or thoughts are 

 nomnena, the " things-in-themselves" which underlie the changes in the 

 grey matter of the brain. 



5. The universe is a stupendous web of Mind- Stuff from eternity to 

 eternity, and the universe of matter is a complex of possibilities of feeling. 



6. Motion is Mind- Stuff, volume of feeling is mass, intensity of feeling 

 velocity. 



7. The relations of synchronism among elements of feeling will have 

 their counterparts among motions of matter, etc. 



Of this theory of existence, the author informs us that he arrived at it 

 independently of Professor Clifford, as far back as the year 1870, which, 

 stating it in my own way, makes reality into nullity, and the things of this 

 universe into mere possibilities of feeling. 



It struck me at the time the paper was read, that, though accepted as 

 discoveries, these doctrines were not new. Turning, then, to Wilson's 

 Eeligion of the Hindoos, and coming to the Satnami Sect, we find that to 

 them worldly existence is an illusion, or the work of Maia, the primitive 

 character of Bhavani, the wife of Siva. However, they recognize the whole 

 Hindoo pantheon (and " hence there is nothing in their doctrines to 

 negative the belief either of the spiritualists or theologians of their nation "), 

 but although they profess to worship only one God, they pay reverence to 

 what they consider manifestations of his nature visible in the Avatars par- 

 ticularly Eama and Krishna. 



Next the Sunyavadis have an atheistical creed. They say what we 

 behold is vanity. Theism and Atheism, Maia and Brahma, all is false, all 

 is error — the globe itself, the egg of Brahma, the seven Dwipas and nine 

 Kliandas, heaven and earth, the sun and moon, etc., etc. Speech, hearing, 

 and discussion, are emptiness, and substance itself no more (than this). 

 Let every one meditate on himself ("perform self-analysis with perfect pre- 

 cision and faithfulness" as Mr. Frankland expresses himself) nor make 

 self-communion known to another ; let him be the worshipper and the 

 ■^orship, There is no other but myself, and I talk of another from 



