existent, is distinguished from human thought in general, while both are something innate, it follows from this that there are two classes of men, the one including thinking men, men generally, the other including those who are the consciousness of man, as absolute Being. These latter are the Brahmans, those born again, twice born through birth, first naturally, and then as thinking men. This is a profound idea. The thought of man is looked upon here as the source of his second existence, the root of his true existence, which he gives to himself by means of freedom.
Brahmans come into existence as twice born, and are held in unbounded reverence; compared with them all other men are of no value. The entire life of the Brahmans is expressive of the existence of Brahma. Their deeds consist in giving utterance to Brahma; indeed, by right of birth they are the existence of Brahma. If any one who is of a lower caste touch a Brahman, he has by the very act incurred death. In the Code of Manu penalties are to be found for offences against Brahmans. If, for example, a Sudra utter abusive language to a Brahman, an iron staff, ten inches long, is thrust glowing into his mouth; and if he attempt to instruct a Brahman, hot oil is poured into his mouth and into his ears. A mysterious power is ascribed to the Brahmans; it is said in Manu, “Let no king irritate a Brahman, for if exasperated he can destroy his kingdom, with all his strongholds, his armies, his elephants, &c.”
The culminating point always is isolated thought as Brahma existing solely for itself. This culmination comes into existence in that immersion in nothingness, that wholly empty consciousness and contemplation already spoken of. This Brahma, however, this highest consciousness of thought, is independent, cut off from all else, and does not exist as concrete actual spirit; and accordingly it likewise follows that there is no vital connection with this unity present in the subject; on the contrary, the
