acts as the one energy through the Logos. I shall explain to you what I mean by this acting through the Logos by a simile. Of course you must not stretch it very far; it is intended simply to help you to form some kind of conception of the Logos. For instance, the sun may be compared with the Logos; light and heat radiate from it, but its heat and energy exist in some unknown condition in space, and are diffused throughout space as visible light and heat through its instrumentality. Such is the view taken of the sun by the ancient philosophers. In the same manner Parabrahmam radiates from the Logos, and manifests itself as the light and energy of the Logos. Now we see the first manifestation of Parabrahmam is a Trinity, the highest Trinity that we are capable of understanding. It consists of Mulaprakrti, Ishvara or the Logos, and the conscious energy of the Logos which is its power and light; and here we have the three principles upon which the whole cosmos seems to be based. First, we have matter; secondly, we have force—at any rate, the foundation of all the forces in the cosmos; and thirdly, we have the ego or the one root of Self, of which every other kind of self is but a manifestation or reflection. You must bear in mind that there is a clear line of distinction drawn between Mulaprakrti (which is, as it were, the veil thrown over Parabrahmam from the objective point of view of the Logos) and this energy which is radiated from it. Krshna, in the Bhagavad-Gita, as I
