But let us return to the kinetic skin of energy between Light and the Darkness—the firmament which God calls Heaven—the battle ground for gravity and apergy, or attraction and repulsion, or good and evil, or the powers of light and darkness. This skin is like that of an onion, thickest at the equator and thinnest at the poles—not only on this earth but in the solar, alcyonic, and manasic globes. The equatorial belt, where phenomena are richest in the manasic globes, we call the Milky Way; in the solar globe we call it the plane of the ecliptic; and on the earth, the tropics. Modern science has not yet found it in Alcyonic globe—because it has never thought of looking for it.

This division of the Light from the Darkness was all that was required for evolution on the manasic globe within the kinetic belt. This evolution was not confined to the making of a few alcyonic or pranic globes. It was (and is) a great and wonderful evolution beyond words and almost beyond imagination. It is the Heaven which mankind has longed to see and know. The writer of Genesis mixed it with the creation of this earth, using earthly metaphors. Before finding fault, we should better his language. We have not the words in physics to do it, and must wait for our metaphysics. But of one thing we may be sure, that the pranic- alcyonic globes here and there at the "sea level" of the manasic globe—in what God calls Heaven—amount to no more on that globe, or in Heaven, than so many balls of thistle-down blown across a meadow do on this earth of ours. Everything that can be created in thought must be there. It is in thought only, but in thought it is differentiated as sharply as anything in prakriti. The manasic world, the Heaven of the Bible, is as real as our own world can possibly be; in fact, more real, for when ours is resolved back into its final elements, it will be but "the dust of the ground" of the manasic world.

The pranic globes created in this manasic skin by Sound, or the Logos, or vibration, evolved in identically the same way—with a central static core and an outer static envelope, of low and high vibration in prana, creating attraction and repulsion, or gravity and apergy. The kinetic skin between, in which these forces play in the pranic world, makes a real, not an imaginary pranic world, though but a faint reflection of the manasic. When our father, the Central Invisible Sun, transfers his attraction to these alcyonic suns, the Light has something in which to manifest itself, and we "see" this manifesting core and call it Alcyone, and its manifestation Light; but light in its last material analysis is but the static mind or thought vibrating in the three lower notes of the octave.



Chapter Nine

The Dual Man

Within the alcyonic globes of differentiated pranic-manasic atoms the vibration divided them also into solid-liquid cores and gaseous envelopes, and a kinetic skin of phenomena. And then a new world—a world of Life, came into material existence. All the atoms of thought or manasa, surrounding each and every pranic atom, and making its molecule of energy, so to speak, were that particular kind of kinetic manasa ready to change its rate of vibration within an octave, and the forms prana assumes from the action of thought within the kinetic belt were living and thinking. Each pranic globe, which was a small state of product of the manasic, consisted of two globes in coadunition—two in one. Each pranic atom was the centre of a manasic molecule and represented the universe. All things were two in one, created by harmonic vibration between them, and existence by the greater strength of the lower notes, or attraction. It was at once less and more wonderful than the manasic world—a specialized form of it.

When within this kinetic belt of the prana the etheric solar globes formed here and there, they were three fold, each atom of the new plane of matter having its surrounding envelope of prana- manasa—a specialization of the pranic world in which (what we call) force had been added to life and mind. The static ether, vibrating in each of its elements through one octave, divided into central core (our sun, and other suns) and outer covering, with a skin or belt of kinetic energy, "as above" which developed an etheric world. All things on this etheric world were caused by the harmonic vibration between the etheric atoms and their surrounding envelopes, except that while all things in this etheric world must have life, not all need have mind. The chord of three was not necessary to create; the chord of two was enough, and the manasic atoms might cease to vibrate in chord with the prana and ether without affecting the creation. Only in the etheric world (and below it) could there be living mindless ones. To the etheric globes the stellar pranic cores transferred their light, which manifested itself in the solid static ether as Attraction and in the gaseous static ether as Repulsion, within the kinetic skin of each etheric world more specialized and less varied than the pranic.

Our sun is not of prakriti, but of static ether, composed of the separate and individual elementary substances of the ether, and their compounds vibrating in the lower notes of their octaves. It is our father, not our elder brother. Its envelope of static ether in which the planet revolves is composed of the elementary substances and combinations vibrating in the higher notes of their octave. The light transferred to this etheric globe from its mother, Alcyone, manifests itself in the lower vibration of the sun as Attraction; in the higher vibrations of its envelope as Repulsion, and within the kinetic skin wherein these forces play, the prakritic globes, planets, were born.

Take our earth. Each atom is fourfold—whether of the static core or of the static gaseous envelope. Creation on it is limited to the kinetic skin, wherein the attraction of the lower and repulsion of the higher notes in each octave of vibration have full play. All things on it must have come from the chording vibrations of the atoms of the prakritic elementary substances and their envelope of ether. They may or may not have life or mind the ether atom may have lost its chord with its pranic envelope, or the pranic envelope may have lost its chord with the manasic; but the combination must have force or energy within it. It may have lost Mind and Life in acquiring it, or after acquiring it; but it had to have life before it could become prakriti.

All things in the prakritic world flow from the Life of the etheric and the Mind of the pranic worlds. Everything in the etheric world has life, and our unconscious personification or "vivification" of etheric life transferred into fauna or flora, or into force of any kind, has a natural explanation. The thrill of vibration in one octave through the differentiated consciousness of the universe by which the light was separated from the darkness, the lower from the higher, was all that was required to create each star and sun, and world, and all that in them is. And it was all good.

Each thing on every lower world was but the translation into form of the type of the next world (or plane) above. As each element on this prakritic type, so each combination of those elements into crystal or tree or animal is but the translation. The normal earth from the crystal to (the animal) man was pure, and clean, and holy. Sin had not entered.

How did it come?

On the vast manasic world there was "a special creation"—that of the Angel Man. The three planes of Spirit above were undifferentiated consciousness, but they were in different octaves of vibration, and these working on the three highest forms of differentiated consciousness (manasic matter) brought them to chording Vibration so that when they combined and reached their highest point in evolution they "created" the Angel (or manasic) man. He was the product in kinetic manasa of the three spiritual planes above him, precisely as the animal man was the product in kinetic prakriti of the three material planes above him. The latter was the "shadow" of the other.

The Angel-man had a material (manasic) body, but his energy life, and mind were spiritual. The animal man had a prakritic body, with energy, life and mind that were material.

So far all was good.

The animal man has four bodies—one of prakriti, one of ether, one of prana, and one of manasa. It may be true, and probably is, that his manasic body is not sounding in chord with his prakritic body, but only with those atoms of it which are in his brain and nerves; but that is immaterial—for future consideration.

The Angel man had but one body, of manasa, in which the spirit dwelt; but that body was identical in substance with the body that made the mind of the animal man. His manasic body joined the manasic body of the animal man, joined with it by entering into the animal man's mind, as easily as water from one glass is added to water in another glass, and the animal "man became a living soul," endowed with speech, while the Angel-man was given "a skin coat."

The prakritic body of the animal man was the result in prakriti of an etheric-pranic-manasic, or "astral" body, formed in accordance with the Universal Law. For what he was by nature, he could not be blamed. He stood naked and not ashamed before the Radiance. He did not make his astral body; he was the mere translation of it into prakriti, as all other created things were, and that invisible astral self (figuratively) stood at his right hand, moulding and shaping him.

But when the Angel-man entered his mind, all this was changed. He "knew Good from Evil." To his mind of manasa had been added the Spirit—the Atma-Buddhi's Consciousness of the three Spiritual planes. He has become "as one of us," said the Angel- men of the firmament, of Heaven. He now held the seven planes and was a creator. Each thought and desire that, when an animal only, fell harmless, now created on the pranic and etheric world. Soon beside him, at his left hand (figuratively) there grew up a second etheric or astral body, that of his desires; and his prakritic body was no longer the product of the astral body on his right hand. It was the joint product of the left-hand Kamic astral body he had created, and the right hand normal astral body. He was no longer in harmony with the Radiance. He could no longer face it. He had created discord—Sin.

The pretty legend of the two "Angels," one on the right hand and one on the left, has its physical basis in this truth, but, of course, as a matter of actual fact, the normal and abnormal astral bodies are in mechanical union. It is the Kamic self-made astral body that remains from one incarnation to another, producing in joint action with a new normal astral body, a new physical body for the Inner-Self, or Angel taking the pilgrimage through the lower world.

All the Angel-men did not enter the animal men on the pranic etheric-prakritic globes; only a few. It was a pilgrimage through matter in which those who make it are meeting many adventures, but the legends are many, and have no place in the physics, although the legends are all founded on the facts of the physics.

Of the number of monads, willing to undertake the pilgrimage, only a few of those within the kinetic belt of the manasic globe have reached the pranic. Only a few of those within the pranic kinetic belts reached the etheric. And of all who have reached this earth, only a few may win their way back before the great day Be-With-Us.

The problem of man, and his relations to the universe, are an entirely different line of study from that of the Spiritual Monad, the over-soul of every prakritic atom. Each prakritic atom has what may be called a soul, its three-fold astral cause; and an over-soul, or the three-fold spiritual archetype, or causeless cause.

Every combination of these atoms, whether a knife, a leaf, an animal, an earth, a sun, or a star, has this soul and oversoul.

Once the idea of what is meant by these terms becomes clear, the difficulty in understanding them vanishes. The study of man is physical in its lower branches; metaphysical only in its highest and last analysis. The study of the Monad is metaphysical from start to finish. The two studies are apt to be confused, because metaphysically they are often joined for study, the teacher taking it for granted that the pupil fully understands the simple and easy physics of the problem of humanity.

This, in crude and bold outline, is the story of creation to the fall of man according to the ancient physics, translated into the words and phrases of modern physics. The latter, in the latest discoveries of modern science, seem to have stolen a shive from the ancient loaf in the expectation that it would not be detected. Each and every step forward that modern science has made in the past twenty years, each and every discovery of every kind in the physical field, has been but the affirmative of some ancient doctrine taught in the temples of the East before "Cain took unto himself a wife."



Chapter Ten

The Septenary World

In the physical universe we have the four informing physical globes, so that as a whole or in its parts, it is "a string of seven globes," reaching from the highest spirit to the lowest matter. The awakened Universal Consciousness in vibration —undifferentiated in the three globes above, differentiated in the four globes below—in its last analysis is all one. But there is a gulf between matter and spirit, radically dividing them, and in the physical universe we are concerned only with physics and physical laws, until we reach its outmost boundaries and come in touch with the spiritual planes beyond.

This is the view of the universe at first glance, as in the smaller universe of this earth we at first see only its solid and liquid globes. And even after the discovery of the gas, we do not apprehend its important work in and behind the others until it has been pointed out to us. Nor do we at first apprehend the work of the spiritual in the material, and the object of metaphysics is to show, through the physics, the connection between them that the spirit works through matter; that where we can see but four there are seven beads on each material string; and that the last bead of each string is itself a chain of beads, the "chain of seven" applying only to the seventh manifestation, or prakriti, while the "strings" apply to the way in which they come.

On each unraveled string leading from our central sun down to a planet there are seven beads corresponding to the seven globes in the chain of each planet, each to each, yet not the same. There is a distinction, and it is no wonder there should have been confusion at first and a mixing of "strings" with "chains." The physics as they progress will clear this confusion away.

In the manasic globe, which is the first differentiation of that which forms the spiritual globes above, the resulting mind or manasa is mainly the differentiated Divine Mind of the highest. It has a "chain" of two globes only, itself and the Divine Mind globe, although its "string" of globes is four.

It is the perfected differentiation of the Buddhi in manasa that causes the formation of the pranic globes, which have chains of four and strings of five, and the full and perfect differentiation of the Atma in manasa-prana that causes the formation of the etheric globes, which have chains of six and strings of six. Consciousness, Buddhi and Atma are practically the same as the manasa, prana, and ether, each to each, only the latter are differentiated and the former are not.

Each of the three astral globes is the reflection in matter of the three spiritual globes beyond, each to each, and all to all.

The difference between matter and spirit is a difference in Motion only. Both are vibrating, so that both are in mechanical motion, from force without, like the waves of the ocean, but only the matter has what we may properly call motion of its own, or that produced from within—from the atom and each organism of it up to the ALL, as the vibration is from the ALL down to the atom. It is this centre of force in an atom, this motion outside of vibration, or rather beside it, which we call "differentiation." Brinton's "daring psychological speculation" that "mind was coextensive with motion" (from organization) was but a repetition of one of the most ancient axioms.

Take our solar etheric globe. It has two other globes of matter, consubstantial; a globe of prana and a globe of manasa. They are not beyond it, or beside it, but one with it, atom for atom. But what are they in reality? Globes of Atma, Buddhi, and Consciousness in which the atoms, having organized, are in motion, are they not?

Let this motion in this material universe cease, and matter would melt away and resolve into spirit. From spirit it came, to spirit it belongs, and to spirit it returns.

Behind each and every astral globe, whether the globe be but an astral atom, or an astral planet, or an astral world; beyond its physics there is a meta-physical globe, its cause, and that is the real globe, of which the astral is but a temporary phenomenon. Take a spiritual globe and differentiate it. The Motion resulting produces a material astral globe. Stop the motion; bring it to a state of rest. The astral shadow disappears. It was merely spiritual phenomena.

Each and every astral atom is a model in miniature of the material and spiritual universe. Each and every prakritic atom is the joint result of spirit and matter united and working together—of physics and metaphysics; and in its last analysis pure spirit; pure metaphysics.

Behind each and every prakritic atom of our earth there are six other atoms (or globes), three material shadows and three spiritual realities, so that it is a string of seven—the whole universe in miniature—material and spiritual. And all things combined and formed on a prakritic base are a chain of seven —whether a peach or a planet.

The "chain" belongs to the prakritic plane. The lines of descent from the Light through the star and sun to planet are "strings." The "chains" are beads of the same size strung on a thread. The strings are beads of different sizes strung on a thread. The beads of the chain are in coadunition—in the same space, as gas in water and the water in a sponge.

In metaphysics this earth can only be regarded as a chain of seven globes, its three astral globes in coadunition having their three spiritual doubles. Of course no one of the higher globes can be seen by the prakritic eye, but that is not to say the astral world cannot be seen by the astral eye in sleep, or by the person who qualifies himself for the astral world, through the development of his astral body. "No upper globes of any chain in the solar system can be seen," says H.P. Blavatsky in the Secret Doctrine (vol. I, p. 187), yet she means by astronomers, not by sages. And she does not mean the upper globes in the stellar system of Alcyone and its companions.

In pure physics the earth can only be regarded as a chain of four globes consubstantial and in coadunition—four in and three out. This makes seven, and the metaphysician when talking physics uses the metaphysical terms interchangeably and speaks of "the chain of seven globes" meaning in one sentence the four material globes making this earth; in another meaning the line of descent or string of beads of different sizes reaching down from the Divine Consciousness; and in still another the seven beads or globes of the same size in coadunition to form this earth chain. To the student who is thoroughly grounded in the eastern physics this interweaving of the physical and metaphysical presents no difficulties; but to the western mind just beginning the study it is a tangle.

We can now see what is meant by illusion, or Maya, and understand why such stress is laid upon it by every teacher.

Take the physical side first. The motion of a top gives it bands of color to our eyes that it does not have at rest. They are temporary and not permanent, a result of motion merely; illusion and not reality.

The motion of the material atoms of the four planes, in harmony with their vibration, a motion the spiritual world does not have, produces all material phenomena. This is of course within the kinetic belts, for above or below them there is no change, and its phenomena are the mere change in relation of one atom to another caused by motion. The changes are not real. They disappear when the motion stops. They have no existence in matter above or below the belt.

All phenomena of every kind are as much an illusion as the supposed bands of colour around the top. The illusion is the result of changes of relation in differentiated atoms caused by their motion. Without this motion the four material globes would dissolve into the atomic dust of the manasic world, with all that is within them. The whole material universe is all illusion; a mere temporary relation of its atoms through motion, without Reality or permanence.

What then is real? What is not illusion? That which is beyond the physical, that which is its cause and root; broadly, the metaphysical, which is not the result of differentiated atoms through relation. What was real in the top is real here. What was illusion in the top is illusion here.

The meta-physical or spiritual (the terms are interchangeable) does not have to pass beyond the manasic globe to get on the solid ground of reality. The spiritual world is here in every physical atom and in every aggregation of them; in every planet, sun, and star; for they are seven, each and every one, not four. Behind the illusion of one atom or many, whether here or on Alcyone, there is reality and permanency in the undifferentiated cause, the spiritual archetype, the three higher beads on the string which are the proper study of metaphysics.



Chapter Eleven

Stumbling Blocks in Eastern Physics

The Western student of the ancient Eastern physics soon meets serious stumbling-blocks; and one at the very threshold has in the last half century turned many back. In beginning his study of the solar system, the pupil is told:

The first three planets—Mercury, Venus, and the moon—are dead and disintegrating. Evolution on them has ceased. The proof of this is found in the fact, that they have no axial rotation, Mercury and Venus always presenting the same surface to their father, the sun, and the moon the same surface to its daughter, the earth.

This is a concrete statement of physical fact at which the Western student protests. If in the whole range of Western astronomical science there is any one fact that he has accepted as absolutely proved, it is that Mercury revolves once in 24h., 5m., 30.5s., and Venus once in 23h., 21m., 22s. He would as soon credit a statement that the earth has no axial rotation as that Mercury or Venus has none; and if he continues his study of Eastern physics it is with no confidence in its accuracy, and as a matter of curiosity.

The statement that Mercury, Venus, and the moon "are dead and disintegrating," the former two "always presenting the same surface" to the sun, is the basis for an elaborate superstructure, both in the physics and the metaphysics of the East. It is used in physics to explain how the "evolutionary wave" came to an end at the perfection of the mineral on Mercury with the loss of its axial rotation; how the "wave" then passed on to Venus with the seed of the vegetable kingdom, where the vegetable evolution ended with the loss of axial rotation; how from Venus it leaped to the moon, mother of animals and controller of animal life, with the seed of animal life in the vegetable; and how finally it came to the earth, when the moon ceased to revolve, bringing in the animal the seed of man. Here man will be evolved and perfected. Man has not yet been "born" on this earth, they say. He is still in a prenatal or embryonic condition within the animal.

The lunar Pitris, the men-seed, have a physical reason for being, if this evolutionary theory be true; none if it is not. Axial rotation is necessary in evolution, the ancient physics teaches, which must cease with it. The reasons for this are too lengthy to give here. Briefly, the rotation makes the electrical flow and a thermopilic dynamo of each planet.

The ancient astronomical teaching is absolutely true. There will not be a work on astronomy published in Europe or the United States this year, or hereafter, that will not state that "Mercury and Venus revolve on their axes in the same time that they revolve around the sun," which is another way of saying that "they have no axial rotation, always presenting the same face to the sun," and an inaccurate way of presenting the truth. The screw that holds the tire at the outer end of the spoke does not revolve "once on its axis" each time the wheel revolves. Run a cane through an orange and swing it around; the orange has not revolved "once on its axis." Nor does the stone in a sling revolve "once on its axis" for each revolution around the hand. The motion of Mercury is identically that of the impaled orange or the stone in the sling. It has no axis and no axial rotation. The modern astronomers, detected in pretenses to knowledge they never possessed, let themselves down easy.

This "discovery," of no axial rotation by the interior planets, made by Schiaparelli and confirmed by Flammarion in 1894, has since been fully verified by our Western astronomers. All the new astronomies accept it. But the admission of astronomical "error," to speak politely, comes too late for the student it turned back from his study of Eastern physics. He cannot regain his lost faith and lost ground.

Thirty years ago Proctor made it clear to Western students that the orbit of the moon was a cycloidal curve (a drawn-out spring) around the sun, the earth's orbit being coincident with its axis; and that the moon was, astronomically and correctly, a satellite of the sun, not a satellite of the earth. This has been the Eastern view and teaching from time immemorial.

The Eastern distinction between father Sun and mother Moon, and the classification of the latter as a planet, did not disturb the Western student. He understood that. It was the "absolute accuracy" of modern astronomers in regard to the length of the day on Mercury or Venus, which the astronomers declared had been corrected down to the fraction of a second, that made it impossible for him to accept the Eastern physics when the latter squarely contradicted his own.

This was but the first of many similar stumbling-blocks in the path of the student of Eastern physics.

"Few were the followers, straggling far, That reached the lake of Vennachar;"

and when they did, this was what they had to face:

"The planets absorb and use nearly all the solar energy—all except the very small amount the minor specks of cosmic dust may receive. There is not the least particle of the sun's light, or heat, or any one of the seven conditions of the solar energy, wasted. Except for the planets, it is not manifested; it is not. There is no light, no heat, no form of solar energy, except on the planets as it is transferred from the laya center of each in the sun to them. The etheric globe is cold and dark, except along the lines to them—the "Paths of Fohat" [solar energy]. Six laya centers are manifested in the sun; one is laid aside, though the wheels [planets] around the One Eye be seven. [This alludes to the moon, whose laya center in the sun is now also that of the earth; but it is considered as a planet]. What each receives, that it also gives back. There is nothing lost."

"That settles it," says one student; and the others agree. Of the hundred who started,

"The foremost horseman rode alone,"

before the next step was won.

In the light of the tardy but perfect justification of the first stumbling-block, this statement may be worth following out, "to see what it means," and how "absurd" it can be. An etheric globe; cold as absolute zero, dark as Erebus, with here and there small pencils of light and heat from the sun to the planets —just rays, and nothing more—is a very different one from the fiery furnace at absolute zero of the modern physicist.

On a line drawn from the center of the earth to the center of the moon there is a point where the "weights" of the two bodies are said in our physics exactly to balance, and it lies, says our physics, "2,900 miles from the center of the earth, and 1,100 miles from the surface." This is the earth's "laya center" of the Eastern physics. It is of great importance in problems of life; but it may be passed over for the present.

Between the earth and the sun—precisely speaking, between this laya center and the sun—there is a "point of balance," which falls within the photosphere of the sun. This point in the sun is the earth's solar laya, the occult or hidden earth of the metaphysics.

A diagram will make this clearer. Draw a line from the laya center in the sun to that in the earth. Draw a narrow ellipse, with this line as its major axis, and shade it. At each end of the axis strike the beginning of an ellipse that will be tangent. If positive energy is along the shaded ellipse, negative energy is in each field beyond—earth and sun. This is a very crude illustration of a fundamental statement elaborated to the most minute detail in explanation of all astronomical phenomena; but for the moment it will do.

The point is that along this axial line connecting the laya centers play all the seven solar forces—light, heat, electricity, etc.—that affect the earth, and on every side of this line is the "electric field" of these forces. To this line any escaping solar energy is drawn, as the electricity of the air is drawn to a live wire or magnet. But there is little or none to escape. From the laya point in the sun to the laya point in the earth, the solar energy is transferred as sound is carried along a beam of light (photophone), or electricity from one point to another without a wire.

To the advanced student of electricity the ancient teaching is easily apprehended; to others it is difficult to make clear. These laya centers, it says, are "the transforming points of energy." From the earth laya to the solar laya centre, the energy, we may say, is positive; beyond both the solar and the earth laya centre, in the fields touching at them, it is negative —or vice versa. The line connecting the layas is the "Path of Fohat"—the personification of solar energy.

This is a very crude and brief way of putting many pages of teaching, but the important point is that this line between the layas is one of solar energy, with a dynamic "field" of solar energy, elliptical in shape, connecting with the reverse fields at the laya points. These "dead points" are the limits of each electric field, which "create", we say in electrical work, opposing fields beyond them.

Each one of these planets has its laya centre inside the sun's photosphere. Each planet has a line of solar energy with its "field" of solar energy—not only a wireless telegraph, but a wireless lighting, heating, and life-giving system. These six solar laya points are the six "hidden planets," the earth and moon being one, of the ancient metaphysics. The moon is the one "laid aside." In their reception of energy from the sun, it is as if the planet were at the solar laya point, or connected with it by a special pipe-line. The position of these six planetary laya points in the sun is indicated by the position of the planets in the heavens, and they may often influence or modify one another. If Mars, Jupiter, or Saturn is anywhere near conjunction with the earth, not only will a part of their "fields" be joined, but their laya points in the sun will be modified.

The physical basis of the old astrology was the physical interferences of these fields of solar energy; and what it depended on mainly in its work was the position of the six hidden planets, or laya centers, which was shown by the position of the planet with reference to the earth. That the planets themselves affected any one or anything on this earth, no real astrologer ever believed; that their position in the heavens indicated certain changes and modifications of the flow of solar energy to the earth, they knew from their knowledge of physics. "The twelve houses are in the sun," says Hermes, "six in the north and six in the south." Connect them with the zodiac, and the position of the planets shows the interferences of the solar currents.

The one objection to this ancient theory is that it does not present enough difficulties. The present value to science of the many theories in relation to the sun is the impossibility of reconciling any two of them, and the fact that no two theorists can unite to pummel a third. This ancient theory does not call for any great amount of heat, light, or energy in any condition to keep the Cosmos in order—not even enough for two persons to quarrel over. It merely turns the sun into a large dynamo connected with smaller dynamos, and these with one another with return currents by which "there is nothing lost." In its details, it accounts for all facts—neatly, simply, and without exclamation points. It is so simple and homespun, so lacking in the gaudiness that makes (for example) our light and heat less than the billionth part wasted on space always at absolute zero, that we may have to wait many centuries to have it "verified" and "confirmed" by our Western Science. That it will be "verified" in time, even as the first stumbling-block has been removed at the end of the nineteenth century, its students may at least hope.

The lesson, if there is one, is that the Western student of Eastern physics does not ride an auto along asphalted roads. He must own himself and not be owned by another man, or even by "Modern Science."