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100 RELIGIOUS PRACTICES AND OPINIONS
The observations thus made have anticipated in some degree an explanation of the opinions entertained by the Hindus in regard to the creation. The theories that attempt to elucidate its course are more definite and congruous than those which would ascertain its cause. All the schools admit two sorts, or rather stages of creation, one rudimental and primary, the other formal and secondary. They all admit the infinity and eternal succession of creations, their periodical dissolntion or disintegration, and their periodical regeneration or reorganization. In the season that precedes creation, all agree that there is no perceptible form—all is without shape. According to the Vedanta philosophy there is no substratum even of form, there is no immaterial substance; the illusion is dissipated, the energy has ceased to act separately; all real, that is, all spiritual existence is concentrated in its supreme source, which is still all that is. All the other schools, theistical or atheistical, are dualistic, and agree in recognising the eternity and indestructibility of the principle or element of the sensible world, the major part of the Indian sages adopting as an axiom the prevailing doctrine of classical antiquity, ex nihilo nihil. Whether creation therefore took place from the will of a Creator, or the spontaneous evolution of its principles, it is preceded by a something; by nature, say the Sánkhyas, by simple incompomdel imperishable atoms, say the Nyáyikas. When the evolution of the first imperceptible material principle into perceptible form takes
