higher manasic levels, the different planes can be called into
visibility, and then the physical plane, by reason of its
limitations, appears as the smallest and most restricted, a
mere ^corner* of the vast thought-universe.

Secondly, the universe consists of thought-stuff, Akasha^
of vibrations of Consciousness. It is the Idea of its Logos—
nothing more. All types of matter are modifications of the
Akasha, and consist of slower and smaller vibrations of it in
a descending series.

Thirdly, Time and Space represent the conditions imposed
on our consciousness by the Logos. If he is thinking ideas
in succession, we are conscious of time and see evolution ;

when He thinks of the whole simultaneously, the worlds roll
up, and time is not. We measure time externally by the
response of consciousness to the slow and small vibrations
that impress us ?as 'physical matter,9 but when we change
our perceptive capacity, time changes with it, e.g,^ we may
experience years of astral consciousness in a moment of
physical time.

Fourthly, according to our perception is our sense of
reality;' that is ^eal* to us to which our consciousness at
the moment is responding.

These general ideas must be kept in mind in reading the
story of Padma and Llla, as a knowledge of them is taken
for granted throughout. The life-story is on three planes, the
physical, the astral, and the mental. The opening scenes are
on the astral, whereon have been built, by the action of desire
in a previous physical state, all the fair surroundings of the
joyous existence of Padma and Llla. The story opens in
Summer Land,' and Padma and Lila are in full enjoyment
of the astral life, surcharged with passionate emotions, tasting
all the delights longed for by Vasishtha and Arundhati—