ASIATIC PSYCHOLOGICAL VIEWS. While these opinions have universally found popular acceptance in Europe, others of a very different nature have prevailed extensively in Asia, and indeed very generally in the higher regions of thought. Ecclesiastical authority succeeded in repressing them in the sixteenth century, but they never altogether disappeared. In our own times so silently and extensively have they been diffused in Europe, that it was found expedient in the papal Syllabus to draw them in a very conspicuous manner into the open light; and the Vatican Council, agreeing in that view of their obnoxious tendency and secret spread, has in an equally prominent and signal manner among its first canons anathematized all persons who hold them. "Let him be anathema who says that spiritual things are emanations of the divine substance, or that the divine essence by manifestation or development becomes all things." In view of this authoritative action, it is necessary now to consider the character and history of these opinions. Ideas respecting the nature of God necessarily influence ideas respecting the nature of the soul. The eastern Asiatics had adopted the conception of an impersonal God, and, as regards the soul, its necessary consequence, the doctrine of emanation and absorption. EMANATION AND ABSORPTION. Thus the Vedic theology is based on the acknowledgment of a universal spirit pervading all things. "There is in truth but one Deity, the supreme Spirit; he is of the same nature as the soul of man." Both the Vedas and the Institutes of Menu affirm that the soul is an emanation of the all-pervading Intellect, and that it is necessarily destined to be reabsorbed. They consider it to be without form, and that visible Nature, with all its beauties and harmonies, is only the shadow of God.