Among the religious ideas that preceded the time of Kapila the first groups that we see coming up,--I mean among recognized religious ideas, and not the very low ones, which do not deserve the name of religion,--all include the idea of inspiration, and revealed book and so forth. In the earliest step, the idea of creation is very peculiar; it is that the whole universe is created out of zero, at the will of God; that all this universe did not exist, and out of nothingness all this has come. In the next stage we find this conclusion is questioned. The first step in Vedânta asks this question: How can existence be produced out of non-existence? If this universe is existent it must have come out of something, because it was easy for them to see that there is nothing coming out of nothing anywhere. All work that is going on by human hands requires materials. Naturally, therefore, the ancient Hindus rejected the first idea that this world was created out of nothing, and sought some material out of which this world was created. The whole history of religion, in fact, is this search for material. Out of what has all this been produced? Apart from the question of the efficient cause, or God, apart from the question whether God created the universe, the great question of all questions has been, out of what did God create it? All the philosophies are turning, as it were, on this question. One solution is that nature and God and soul are eternal existences, as if three parallel lines are running eternally, of which nature and soul comprise what they call the dependent, and God the independent Being. Every soul, like every particle of matter, is perfectly dependent on the will of God. These and many other ideas we find already existing when the _Sânkhya_ psychology was brought forward by Kapila. According to it, perception comes by the transmission of the suggestion, which causes perception first to the eyes, from the eyes to the organs, from the organs to the mind, the mind to the _buddhi_ and from the _buddhi_ to something which is a unit, which they call the _Âtman_. Coming to modern physiology we know that they have found centres for all the different sensations. First are found the lower centres, then a higher grade of centres, and these two will exactly correspond with the actions of the _buddhi_ and the _manas_ (mind), but not one centre has been found which controls all the other centres, so philosophy cannot answer what unifies all these centres. Where and how do the centres get unified? The centres in the brain are all different, and there is not one centre which controls all the others; therefore, so far as it goes, the _Sânkhya_ psychology stands unchallenged upon this point. We must have this unification, something upon which the sensations will be reflected to form a complete whole. Until there is that something I cannot have any idea of you, or the picture, or anything else. If we had not that unifying something we would only