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| item =1
| type = article
| type = article
| status = wanted
| status = proofread
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| author =Mittra, Peary Chand
| author =Mittra, Peary Chand
| subtitle =
| subtitle =
| untitled =
| untitled =
| source title = Spiritualist, The
| source title = London Spiritualist
| source details = February 15, 1878, p.-77
| source details = No. 286, February 15, 1878, p. 77
| publication date = 1878-02-15
| publication date = 1878-02-15
| original date = 1878-01-17
| original date = 1878-01-17
}}
}}
...
{{Style S-Small capitals|Professor Tyndall}} says, “For every act of consciousness, whether in the domain of sense, of thought, or of emotion, a certain molecular condition is set up in the brain.” The condition shows the bondage of the soul, as it is made phenomenal by the brain. The region between the soul and brain may be called the “asses’ bridge,” as it has been a stumbling-block to many philosophers, who in attempting to show light on the mind, trace all our knowledge to cerebration, and have gone the length of denying ''a priori ''or innate ideas. Others have gone beyond the brain or mind region, and found in the head by intense meditation the real life, distinct from the brain, immaterial, unimpressional, and tranquil. It is not every one who distinguishes easily what is immaterial from what is material; our whole life here is material; the breath we breathe, the thoughts we think, and the feelings we feel, are all from the brain. Though the, mind or the brain may be elevated, yet being limited and intended for the world of sense, it is more or less sensuous, and does not enable us to take a spiritual view of the soul of souls and of His spiritual kingdom. The ''Mundaka Upanishad'' says, “The soul cannot be gained by knowledge (of the veda), not by understanding it, not by manifold science. It can be obtained by the soul by which it is desired. His soul revealeth its own truth.”
In the ''Srimutt Bhaqabat ''(Book V.), the distinction between the mind and the soul is as follows—The mind is awake, dreams, or sleeps. The soul is a witness, having only one state of its own. The ''Mundaka Upanishad ''describes four states of the soul: 1. Waking state, seeing gross objects; 2. Dream knowledge, seeing subtler objects; 3. No desire, no dream, but profound sleep ending in knowledge of God; 4. Spiritual state, tranquil, blissful, and without duality. According to Sanedra, “the highest place, the highest state of the soul, is when it exists as the soul in its own inherent nature.” In the spiritual state we realise the subtle body or ''lingua serira. ''St. Paul agrees with the Aryas in our having a subtle or spiritual body, and the Bible also says “the Kingdom of God is within you.” Fichte says it is the ''ego'' which creates ''non ego, ''and Scheiling makes the subject and object identical. This is a pedantic idea. Its meaning evidently is that when we are in a spiritual state, the mind, the organ of the senses, is absorbed in the soul, and what is external, or comes to us through the brain, ceases to be so received, and thus the identity between the subject and object is established. The powers of the soul are manifested in dreams, somnambulism, and clairvoyance. Somnambulism and clairvoyance may be divided into different classes, viz.: Thought-reading, second-sight, prediction or prevision, introvision, &c., &c., &c. (see Dr. Gregory’s ''Animal Magnetism,'' and Lee on'' Animal Magnetism). ''Abercrombie ''(Intellectual'' ''Powers) ''gives several instances of what is done in dreams; we also know that in dreams Cabanis saw clearly the bearings of political events, Condirect the results of complicated calculations, Condillac developed subjects, and in a waking state Carnotte minutely foretold the French Revolution. Forbes’ ''Oriental Memories, ''Colonel Duerow Taylor’s life, and Wilby’s ''Predictions Realised, ''show that in some persons the faculty of prevision has been developed. Miss Cobbe attributes all revelations of secrets and predictions in dreams to “unconscious cerebration” ''{Macmillan's Magazine, ''Vol. XXIII.) The ignoring of the soul power, and substituting “unconscious cerebration” is a mistake. Cerebration is purely matter, and derives all that it manifests in the department of thought from the soul.
The ''Vrihat Arayana ''says, “The soul is the intelligent internal light.” The ''Chhandazza''—“The living soul, rising from the corporeal attains the supreme light, and comes forth with his identical form, it is neither the light of the sun, nor the visual organ, but Brahma that is here meant.” The soul devoted to the contemplation of God, fits itself for the “undying region, where perpetual light and ''glory ''abide,” and which is “the pure eternal light,” where none proceed, “who are devoted to objects of sense.”
Calcutta, January 17th, 1878.
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london_spiritualist_n.286_1878-02-15.pdf|page=7|London Spiritualist, No. 286, February 15, 1878, p. 77
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