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* Nevertheless it is a true one.   The Jiv-atma in the Microcosm (man) is
the same spiritual essence which animates the Macrocosm (universe), the
differentiation, or specific difference between the two Jivatmas
presenting itself but in the two states or conditions of the same and
one Force.   Hence, “this son of Paramatma” is an eternal correlation of
the Father-Cause.  Purusha manifesting himself as Brahma of the “golden
egg” and becoming Viradja—­the universe.   We are “all born of Aditi from
the water” (Hymns of the Maruts, X. 63, 2), and “Being was born from
not-being” (Rig-Veda, Mandala I, Sukta 166).—­Ed. Theos.
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Kanya or Virgo and Vrischika or Scorpio should form one single sign, and Thula must follow the said sign if it is at all necessary to have a separate sign of that name.  But a separation between Kanya and Vrischika was effected by interposing the sign Tula between the two.  The object of this separation will be understood on examining the meaning of the three signs.

VI.  Kanya.—­Means a virgin and represents Sakti or Mahamaya.  The sign in question is the sixth Rasi or division, and indicates that there are six primary forces in Nature.  These forces have different sets of names in Sanskrit philosophy.  According to one system of nomenclature, they are called by the following names*:—­(1) Parasakty; (2) Gnanasakti; (3) Itchasakti (will-power); (4) Kriytisakti; (5) Kundalinisakti; and (6) Matrikasakti.  The six forces are in their unity represented by the Astral Light.**

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* Parasakti:—­Literally the great or supreme force or power.  It means
and includes the powers of light and heat.

Gnanasakti:—­Literally the power of intellect or the power of real wisdom or knowledge.  It has two aspects.

I. The following are some of its manifestations when placed under the influence or control of material conditions.

(a) The power of the mind in interpreting our sensations; (b) Its power in recalling past ideas (memory) and raising future expectation; (c) Its power as exhibited in what are called by modern psychologists “the laws of association,” which enables it to form persisting connections between various groups of sensations and possibilities of sensations, and thus generate the notion or idea of an external object; (d) Its power in connecting our ideas together by the mysterious link of memory, and thus generating the notion of self or individuality.

II.  The following are some of its manifestations when liberated from the bonds of matter:—­

(a) Clairvoyance. (b) Pyschometry.

Itchasakti:—­Literally the power of the will.  Its most ordinary manifestation is the generation of certain nerve currents which set in motion such muscles as are required for the accomplishment of the desired object.

Kriyasakti:—­The mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy.  The ancients held that any idea will manifest itself externally if one’s attention is deeply concentrated upon it.  Similarly an intense volition will be followed by the desired result.