This commenced with the second class or medieval upanishads, which gave the means and stages, whereby men may even in this world attain complete union with the Átma (Web. I. Lit. p. 156). The yogáchara of Manu relates to the daily ceremonies of house-keepers, and the Kriyá yoga of the Puránas treats about pilgrimages and pious acts of religion. [Sidenote: 20. The Pseudo or _Bhákta yoga_.] The pure yoga being perverted by the mimicry of false pretenders to sanctity and holiness, have assumed all those degenerate forms which are commonly to be seen in the mendicant Fakirs, strolling about with mock shows to earn a livelihood from the imposed vulgar. These being the most conspicuous have infused a wrong notion of yoga into the minds of foreigners. [Sidenote: 21. The _Bhakti_ yoga.] The Bhakti yoga first appears in the Swetáswatara Upanishad where the Bhakti element of faith shoots forth to light (Web. Ind. Lit. pp. 252 and 238). It indicates acquaintance with the corresponding doctrine of Christianity. The Bhágavad Gítá lays special stress upon faith in the Supreme Being. It is the united opinion of the majority of European scholars, that the Hindu _Bhakti_ is derived from the faith (_fides_) of Christian Theology. It has taken the place of श्रद्धा or belief among all sects, and has been introduced of late in the Brahma Samájas with other Vaishnava practices. The other topics of Prof. Monier Williams being irrelevant to our subject, are left out from being treated in the present dissertation. XIII. THE CONSUMMATION OF YOGA (SIDDHI). [Sidenote: 22. By assimilation to the object.] The Yogi by continually meditating on the perfections of the All Perfect Being, becomes eventually a perfect being himself, just as a man that devotes his sole attention to the acquisition a particular science, attains in time not only to a perfection in it, but becomes as it were identified with that science. Or to use a natural phenomenon in the metamorphoses of insects, the transformation of the cockroach to the conchfly, by its constant dread of the latter when caught by it, and the cameleon’s changing its colour for those of the objects about it, serve well to elucidate the Brahmahood ब्रह्मभूयः of the contemplative yogi. But to illustrate this point more clearly we will cite the argument of Plotinus of the Neo-Platonic school, to prove the elevation of the meditative yogi to the perfection of the Being he meditates upon. He says, “Man is a finite being, how can he comprehend the Infinite? But as soon as he comprehends the Infinite, he is infinite himself: that is to say; he is no longer himself, no longer that finite being having a consciousness of his own separate existence; but is lost in and becomes one with the Infinite.” [Sidenote: By identification with _the object_.]