from sensuous motives, such as dislike to the unrest of acquisition, and fear of the evil consequences of enjoyment. 4. There are, again, several means of perfecting the intelligence adduced, and, amongst others, there is the direct psychological mode of perfecting mind, as is seen in the act of reasoning, in friendly converse, and so on. This we may find, indeed, in our applied logic. There is still somewhat to be remarked as to the main points of the system. The Sanc’hya, and likewise the other Indian systems of Philosophy, occupy themselves particularly with the three _qualities_ (Guna) of the absolute Idea, which are represented as substances and as modifications of nature. It is noteworthy that in the observing consciousness of the Indians it struck them that what is true and in and for itself contains three determinations, and the Notion of the Idea is perfected in three moments. This sublime consciousness of the trinity, which we find again in Plato and others, then went astray in the region of thinking contemplation, and retains its place only in Religion, and there but as a Beyond. Then the understanding penetrated through it, declaring it to be senseless; and it was Kant who broke open the road once more to its comprehension. The reality and totality of the Notion of everything, considered in its substance, is absorbed by the triad of determinations; and it has become the business of our times to bring this to consciousness. With the Indians, this consciousness proceeded from sensuous observation merely, and they now further define these qualities as follows: The first and highest is with them the Good (Sattva); it is exalted and illuminating—allied to joy and felicity—and piety predominates within it. It prevails in fire, and therefore flames rise up and sparks fly upwards; if it has ascendency in men, as it does have in the eight higher orders, it is the origin of virtue. This also is the universal—throughout and in every aspect the affirmative—in abstract form. The second and mediate quality is deceit or passion (Najas, Tejas) which for itself is blind; it is that which is impure, harmful, hateful; it is active, vehement, and restless, allied to evil and misfortune, being prevalent in the air, on which account the wind moves transversely; amongst living beings it is the cause of vice. The third and last quality is darkness (Tamas); it is inert and obstructive, allied to care, dullness, and disappointment, predominating in earth and water, and hence these fall down and tend ever downwards. With living beings stupidity takes its origin in this. The first quality is thus the unity with itself; the second the manifestation or the principle of difference, desire, disunion, as wickedness; the third, however, is mere negation, as in mythology it is concretely represented in the form of Siva, Mahadeva, or Maheswara, the god of change or destruction. As far as we are concerned, the important distinction is that the third