existence by way of perceiving objects, connecting them together, comparing and contrasting them with one another,--processes which constitute the germs of the thinking faculty. To explain: Animals, in common with man, possess a life of sensation, their sense-organs equally receiving and responding to impacts from external objects; but they evidently seem to lack the power of connecting the various impressions together into a single composite whole; i.e., they seem to have no faculty of perception. They receive impressions through the sense organs from without; and these impressions affect in their turn the prana or vital principle wherein they abide. In response to the received through the sense-organs, prana gushes out through one or more organs of activity in the body; and, as a result, the sense-organs are brought in contact with more objects. In the animal, the sensory and motor forms of vital energy thus act and react upon each other, each contributing to the growth of the other. But this reciprocal action and reaction of the sensory and the motor organs on the growth of each other as a result of receiving impacts from the external world can in no way correspond to the purely internal faculty of perception and conception constituting the germs of that faculty of thinking which forms a distinguishing feature of human beings "Thus, man is distinguished from lower

animals by the possession of this of perception and thought. It is in him that we find Atman,--the one Existence and Consciousness present in all kingdoms of nature alike,--manifesting Himself in every act of consciousness as "I," as the Individual Ego, persisting through various sensations, each of which comes into being for a moment and then disappears. It is this self-conscious Individual Ego who, abiding one and the same through all the various sensations, receives them all and connects them together, converting them into notions of substances and attributes, comparing and contrasting them with one another, taking note of their mutual relations, deducing laws, and carrying on the elaborate process of reasoning. Pari passu with this development of thinking faculty goes on the development of will, freedom of will progressing with thought and knowledge. It is, therefore, evident that the ultimate end of every human being should be to develop thought and will, by proper exercise through his form, to the highest stage of perfection; to attain to a full knowledge of the whole universe; to develop the self-consciousness and will of the Ego till he realises his unity with the Universal Ego, with the Divine Being possessed of all-embracing knowledge and love as well as an absolutely free will unswayed by passion, all bending before His adamantine will, the whole