far. We find that each distinct image can form a separate centre. You will see in what difficulty it will land us if you deny this, and hold the self to be a separate entity in itself. If so, while I am in my objective state of consciousness, my ego is something existing as a real entity in the physical body itself. How is it possible to transfer the same to the astral body? Then, again, it has also to be transferred to the karana sharira. We shall find a still greater difficulty in transferring this entity to the Logos itself, and you may depend upon unless a man's individuality or ego can be transferred to the Logos, immortality is only a name. In certain peculiar cases it will be very difficult to account for a large number of phenomena on the basis that this self is some kind of energy or some existing monad transferred form upadhi to upadhi
In the opinion of the Vedantists, and, as I shall hereafter point out, in the opinion of Krshna also, man is a quaternary. He has first the physical body or sthula sharira, secondly the astral body or sukshma sharira, thirdly the seat of his higher individuality, the karana sharira, and fourthly and lastly, his atma. There is no doubt a difference of opinion as to the exact nature of the fourth principle, as I have already said, which has given rise to various misconceptions. Now, for instance, according to some followers of the Sankhya philosophy, at any rate those who are called nirishwara sankhyas, man has these three principles,
