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chance, nor does it spring into existence merely on account of the potentialities locked up in Mulaprakrti. It comes into existence mainly through the instrumentality of the one source of energy and power existing in the cosmos, which we have named the Logos, and which is the one existing representative of the power and wisdom of Parabrahmam. Matter acquires all its attributes and all its powers which, in course of time, give such wonderful results in the course of evolution, by the action of this light that emanates from the Logos upon Mulaprakrti. From our standpoint, it will be very difficult to conceive what kind matter that may be which has none of those tendencies which are commonly associated with all kinds of matter, and which only acquires all the various properties manifested by it on receiving, as it were, this light and energy from the Logos. This light of the Logos is the link, so to speak, between objective matter and the subjective thought of Ishvara. It is called in several Buddhist books Fohat. It is the one instrument with which the Logos works.

What springs up in the Logos at first is simply an image, a conception of what it is to be in the cosmos. This light or energy catches the image and impresses it upon the cosmic matter which is already manifested. Thus spring into existence all the manifested solar systems. Of course the four principles we have enumerated are eternal, and are common to the