From the depths of the eastern sky Aditi arises each morning. To the eyes of the ancient seers the dawn seemed to open the gates of another world into which they begged to enter--into the abode of the gods. We can understand that as the sun and all the solar deities rise from the east, Aditi was said to be the mother of Mitra, Vishnu, Savitar, and Varuna. Another conception also arose, that the east being the abode of the bright gods, would also become the home of those parents and friends who died, “the blessed departed who would join the company of the gods that they might be transferred to the east.”[80] Aditi thus embodied the mystery of life and death; and was the “Mot de l’Énigme” of our existence. All the theogony and primitive philosophy of the Aryan were concentrated in the dawn. Those souls who participate with Aditi in the “birthplace of the Immortals” sometimes share the worship offered by their children who are still on the earth. One off-shoot of this ancient worship still survives, and the popularity of the festival of the 1st of November in certain countries testifies that the homage rendered to the memory of the dead is a necessity of the human heart. And certainly those whom we are accustomed to speak of as dead are most surely living. The rishis desired to contemplate their faces, and one of them, speaking for all, cried: “Who will give us back to the great Aditi, that I may see father and mother?”[81] All peoples have desired to know which part of the human body is the seat of the soul and of life; the dictionaries of all languages, whether spoken by civilised or uncivilised people, show that the words blood, heart, chest, reins and breath have all been used to indicate the seat of life, soul, thought, and the affections. Amongst the Maoris, the words used for the internal organs mean at the same time the heart, and the centre of joy and sorrow; the seat of conscience and of desires and the will; it is strange that the brain, which we often look upon as the cradle of thought, is not found in the psychological nomenclature of the ancient world. The expression which we find in the Bible, “The blood is the life,” and in other languages besides Hebrew, inspired many religious and superstitious acts. It is singular that in one of the dialects spoken in the south of India, Tamil, the word used for soul has the sense of leaper or dancer; these are efforts to express that which moves within us. We are here not amongst learned metaphysicians, but concerned with simple children of nature; but the greatest philosophers have at no time more clearly defined the soul than by describing it as that which moves of itself, but is not moved.