lower phases remains the same as before, claiming the worship of the basest classes of mankind, and nowise rising to a higher level, it develops powerfully and fruitfully in one aspect which attracts grave and earnest imaginations. The Muni, the contemplative ascetic, penetrates in meditation through the terrors of Śiva's outward form to the god's inward love and wisdom, and beholds in him his own divine prototype. And so Śiva comes to be figured in this nobler aspect as the divine Muni, the supreme saint and sage.
While the worship of Śiva is slowly making its way into the heart of Brahmanic ritualism, another movement is at work which is gradually drawing many of the keenest intellects among the Brahmans away from the study of ritual towards an idealistic philosophy which views all ritual with indifference. Its literature is the Upanishads.
The passing of the Ṛigvēdic age has left to the Brahmans a doctrinal legacy, which may be thus restated: a single divine principle through a prototypic sacrifice has given birth to the universe, and all the processes of cosmic nature are controlled by sacrifices founded upon that primeval sacrifice. In short, the ritual symbolises and in a sense actually is the whole cosmic process. The ritual implies both the knowledge of the law of sacrifice and the proper practice of that law, both understanding arid works. This is the
