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still undeveloped. It is true that there are seven factors in each plane of conscionsness; but only five of these are senses, nor, in the view of this school, will there ever be two additional senses analogous to these.
The sixth factor is the mind, which rules and guides the senses, and draws deductions from their impressions when collected and arranged. The seventh factor is the atma, which is the observer of the generalization which the mind makes from the impressions of the senses. It is the self, the sense of "I," in us, behind which it is impossible to go, either in logic or in observation. The seven factors must be present on every plane: in dreaming, for example, objects corresponding to the senses of sight, touch, taste, smell and hearing, pass before the dreamer: his mind classifies these impressions and he feels the sense of "I," the observer which is the subject of these subjects. There is the sense of "I" on each plane, but it is not quite identical, only the kernel, or basic notion of "I" remained unchanged.
Corresponding to the five senses are the five classes of objects on each plane; or, as we may call them, the five qualities of impression, or five elements.
These are (1) earth, corresponding to the sense of smell; (2) water, corresponding to the sense of taste; (3) air, corresponding to the sense of touch; (4) fire, corresponding to the sense of sight; (5) ether, or Akash, corresponding to the sense ot hearing. Each of these has its psychic counterpart; the counterpart of earth is magnetism; the counterpart of water is electricity; the counterpart of air is perhaps the forces discovered by Keely; while the counterparts of the other two are mystical forces the names of which it is useless to give.
When the seven rays we have spoken of proceed from the logos, they are separate, and subsequently co-mingle in the formation of all beings. When an individual begins his course of evolution, these rays are equally balanced in him, none preponderating more than another. In the course of
