whole cosmos. There is not a place in the whole cosmos where these four energies are absent; and these are the elements of the fourfold classification that I have adopted in dealing with the principles of the mighty cosmos itself.
Conceive this manifested solar system in all its principles and in its totality to constitute the sthula sharira of the whole cosmos. Look on this light which emanates from the Logos as corresponding to the sukshma sharira of the cosmos. Conceive further that this Logos which is the one germ from which the whole cosmos springs--which contains the image of the universe--stands in the position of the karana sharira of the cosmos, existing as it does before the cosmos comes into existence. And lastly, conceive that Parabrahmam bears the same relation to the Logos as our atma does to our karana sharira.
These, it must be remembered, are the four general principles of the infinite cosmos, not of the solar system. These principles must not be confounded with those enumerated in dealing with the meaning of Pranava in Vedantic Philosophy and the Upanishats. In one sense Pranava represents the macrocosm and in another sense the microcosm. From one point of view Pranava is also intended to mean the infinite cosmos itself, but it is not in that light that it is generally explained in our Vedantic books, and it will not be necessary for me to explain this aspect of Pranava. With reference to this subject I may, however, allude
