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SOUL or in a Supreme Being; and if the question be aske whether in this state of Mukti (deliverance) there is one ego or a plurality of egos, I would answer in the words of the Jaina Master : “That ätman by which I experienced myself and my essence through selfrealization--that I am : neither masculine, feminine, or neuter; neither one, two nor many."
Our idea is that the soul is able to know everything under the right circumstances. The knowledge acquired in these conditions is of a sounder nature and of a more correct kind because the obstacles which come in the way of science are not there. Sciences have to commit mistakes and think they do not; still knowledge is derived from inferences which we draw from certain premises which may not be right or if the premises are right the inferences may be wrong. We do not mean to say that there are always mistakes in the knowledge which is acquired through sensation or through matter, but sometimes it is possible; and while it may be correct knowledge, in many cases we cannot rely on that. The highest knowledge is immediate knowledge, derived by the soul without the assistance of any external thing; and it is the knowledge of liberated souls, and also the knowledge of human beings who are just on the point of being liberated, or have passed through the course of discipline, mental, moral and spiritual and have nearly exhausted past forces, at the same time generating spiritual forces, and on account of discipline and spiritual evolution have become receptive. The soul sees everything when this state is arrived at; it knows everything, is fully conscious and consciousness itself means first of all that it knows itself, and to know one's self means that it is something, some reality, and there can be no reality unless it can distinguish itself from other realities. Only the one universal thing could not know itself, because knowledge implies comparing one with another, and if that is not done there is no individuality. We say, therefore, that the soul in its highest existence knows that it is perfectly seperate from other things so far as experience and knowledge are concerned, but in so far as its nature is concerned, so long
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