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145tion the Bab had foretold. He freed the doctrine of his master from its literalistic mysticism, and presented it in a more perfected and systematised form The Absolute Reality, according to him, is not a person; it is an eternal living Essence, to which we apply the epithets Truth and Love only because these are the highest conceptions known to us. The Living, Essence manifests itself through the Universe with the object of creating in itself atoms or centres of consciousness, which as Dr. McTaggart would say, constitute a further determination of the Hegelian Absolute. In each of these undifferentiated, simple centres of consciousness, there is hidden a ray of the Absolute Light itself, and the perfection of the spirit consists in gradually actualising, by contact with the individualising principle - matter, its emotional and intellectual possibilities, and thus discovering its own deep being - the ray of eternal Love which is concealed by its union with consciousness. The essence of man, therefore, is not reason or consciousness; it is this ray of Love - the source of all impulse to noble and unselfish action, which constitutes the real man. The influence of Mulla Sadra's doctrine of the incorporeality of Imagination is here apparent. Reason, which stands higher than Imagination in the scale of evolution, is not a necessary condition, according to Mulla Sadra, of immortality. In all forms of life there is an immortal spiritual part, the ray of Eternal Love, which has no necessary connection with self-consciousness or reason, and survives after the death of the body. Salvation, then, which to
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