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303 of the solar system the Logos forms the 3rd principle, while in man the Logos forms no principle at all. The doctrine of correspondence shifts here a great deal. The Logos, which is the 3rd in the cosmos, become something beyond the 4th in man. Some explanation as to this difference is necessary.

Regarding the Logos it is said that "it is a centre of energy, but that such centres of energy are innumerable in the bosom of Parabrahm, and there may even be difference even in this one centre of energy." "Maha Vishnu is a representative of the Logos, but it must not be inferred that there is one Logos in the cosmos or even that but one form of Logos is possible in the cosmos." . . . "Maha Vishnu seems to be a Dhyan Chohan that first appeared on this planet when human evolution commenced during this Kalpa." Owing to there being innumerable Logoi in the cosmos, the Logos is said to be considered in the abstract.

As the doctrine of the Logos is the very basis of the teachings of the Bhagavad Gita, and as almost every reader of the "Notes" has been startled by hearing af innumerable Logoi, a good deal of explanation is necessary to make this portion of the teaching as clear as possible. What are the innumerable Logoi and what relation do they bear to each other? Are they the same as the Dhyan Chohans as the hint regarding Maha Vishnu would lead one to suppose?

In the introductory lecture* to the Bhagavad Gita, Mr. Subba Row says, "Krishna may be the Logos, but only a particular form of it. The number 18 is to represent this particular form." Krishna is the 7th principle in man, and his gift of his sister in marriage to Arjuna typifies the union between the 6th and the 5th. What is meant by the form of the Logos? Again, in this, Mr. Subba Row speaks of the Logos as the 7th or highest principle in man; while in his four-fold classification the Logos has no place. Again, what would be meant in terms of the four-fold classification by the words "the union between the 6th and the 5th?"