To find answers to these _three_ questions: Where from? What for? Where to? To measure the _three_ dimensions of space and time; to trace the cause of which the _three_, ever stable and still ever varying, phenomena are the effect; and to know what creation, preservation and annihilation, or rather only transformation, are, has been the chief aim of the Aryan mind; and, as history teaches us, they have found more or less distinct answers to these questions. We are not only capable of philologically tracing the development of the different languages of the Aryan group step by step to one common parent-language--the Sanskrit, but the art-historian may trace every mysterious conception of the powers of nature, every form of personification or incarnation, and every religious tenet or mystery, symbol or myth, to these same Indians, who with the words _Pitâ_, _Matâ_, _Brahtâ_, _Duihtâ_, have taught us the holiest relations of our family life. For words, like pictures, are only representatives of outward impressions. To the Trans-and Cis-Himâlâyan Aryans we can trace all theogonies, cosmogonies, systems of esoteric pathology and mythic anthropology. They first saw in geometrical forms the phenomena of the material as well as the spiritual world; gave meaning and interpretation to these mystic types; peopled heaven and earth with visible and invisible, good and evil, gods, goddesses, and spirits. They first acknowledged the ‘noumenal,’ or invisible, divine nature with its creative force; and recognised the ‘phenomenal,’ or visible, nature of the world as an emanation, evolution, development, outgrowth, or mere work of the invisible Creator. All the gods of the Persians, Assyrians, Babylonians, Egyptians, Greeks, and Romans, and a great number of the customs of Hebrews and Christians, may be traced back to Indian conceptions, forms, and modes of worship.