round the earth, or the earth that revolved on its own axis.
A careful analysis will show that in any case the so-called " illusion of the senses " is really a mistake of the judgment or reason. We have given a little space to this subject here because the validity of sensations and of human consciousness lies at the basis of all certain knowledge, both physical and spiritual. If our physical senses deceive us, then our spiritual senses do the same, and to the same extent.
The whole superstructure of Brahminism and Buddhism and of various modern systems, is falsified by this mistaken notion about the senses. Take this notion away, and both the old thought of India and the "new thought" of recent times fall in a shapeless mass to the ground.
The earliest Hindoo literature, like that of some other nations, took the form of poems. These grew by slow accretions to a great volume like the Mahaharata. In the twelfth century, B. C., the Brahminic religion had assumed what is still its modern form. If parts of the Vedas have been changed or formed since then, it was rather a change of expression than of thought.
Six centuries of trial proved how much this religion lacked in saving power, and then Gautama sought anew to solve the problem of evil. He founded Buddhism, and while this failed to supplant Brahminism in India, yet it was introduced to China and Japan and there became a leading religion. But this religion, both in its ancient form and in its modern shape as Theosophy, fails utterly and from its very