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time the man's actions, his karma, cause him to come particularly under the influence of one or other of the rays. Up this ray he must make his further progress, till he has succeeded in merging his life in the life of the Logos,—the grand fountain-head of light and power.
When this mergence takes place, the man does not suffer loss of individuality; rather he enjoyes an almost infinite extension of individuality. Each of the seven classes of Logoi has its own peculiar consciousness, and knows that this is so; that is to say, each Logos recognises its own light; but each Logos also participates in the life of all the other classes of Logoi; that is to say, the peculiar quality of their life is represented in it also; so that an individuality, in merging in a particular Logos, is not cut off from the consciousness of the other Logoi, but shares in, and experiences, their consciousness also.
We have said that the Âtma is represented on every plane, and the Logos is related to the Âtma on each of the planes. It is however, useless to attempt to understand the relation between the Âtma on any plane, and the Logos.
This relation must be known, however, after the last initiation, when man will thoroughly understand his spiritual nature.
After the last initiation, the adept thoroughly comprehends the relation of Âtma with the Logos, and the method of merging himself in the Logos, by which he obtains immortality: but it is a mistake to suppose that the life of the Logos rises up within the man at the last initiation, or that its light enters into him.
He understands his spiritual nature, and sees the way to the Logos; but it may take him several incarnations after the last initiation before he can merge in the Logos.
This philosophy recognises two paths, both having the same end, a glorified immortality.
