least state of preservation, that cannot speak, more eloquently
than whole volumes, of the past of India, her religious aspirations,
her beliefs and hopes.

There is not a country of antiquity, not even excluding the Egypt
of the Pharaohs, where the development of the subjective ideal
into its demonstration by an objective symbol has been expressed
more graphically, more skillfully, and artistically, than in India.
The whole pantheism of the Vedanta is contained in the symbol of
the bisexual deity Ardhanari. It is surrounded by the double
triangle, known in India under the name of the sign of Vishnu.
By his side lie a lion, a bull, and an eagle. In his hands there
rests a full moon, which is reflected in the waters at his feet.
The Vedanta has taught for thousands of years what some of the
German philosophers began to preach at the end of last century and
the beginning of this one, namely, that everything objective in
the world, as well as the world itself, is no more than an illusion,
a Maya, a phantom created by our imagination, and as unreal
as the reflection of the moon upon the surface of the waters. The
phenomenal world, as well as the subjectivity of our conception
concerning our Egos, are nothing but, as it were, a mirage. The
true sage will never submit to the temptations of illusion. He
is well aware that man will attain to self-knowledge, and become
a real Ego, only after the entire union of the personal fragment
with the All, thus becoming an immutable, infinite, universal Brahma.
Accordingly, he considers the whole cycle of birth, life, old age,
and death as the sole product of imagination.

Generally speaking, Indian philosophy, split up as it is into
numerous metaphysical teachings, possesses, when united to Indian