"And so this other Lila has thy form because thy husband
-ever thought of thee, and she developed shape according to

every Jiva the one Self is thinking, feeling, acting, under these limits
laid down for that universe at its inception ; because of this, and because
all are encased in vehicles shaped according to the root-forms, and are
subject to tho ideas of Time and Space, common ideas and common
"sense" arise, causing an illusive feeling of reality. When the subject
Is studied on the manasio plane, it is noticeable that the forms created
by different Jivas of a common friend are by no means identical, although
showing a broad similarity : each is an image, the reflection in manasio
matter of that friend, due to the modification of consciousness caused by
that friend in the seer's mind, and a ray from the Jiva animates each.
In this there is nothing new, no increase of illusion. On the contrary,
in the physical life these forms equally exist, and each man's concept of
his friend is to him his friend himself ; but on the physical plane this
multiplicity is hidden by another veil of illusion, due to the sense-relation
between the two physical forms of the friends ; when this extra veil is
removed, the multiplicity becomes patent. The reason why the multi-
plicity of forms does not arise here, is the stubbornness of physical matter.
Long continued and strong thought may, however, produce a form,
perceptible by the physical senses, the "double'* of the original and in
outer appearance indistinguishable from him. The phenomenon is rare,
for it needs concentrated thought, and, where it has occurred, that
concentration (at the present stage of evolution) has been brought about
by passion.

We may say that there is but one imagination, that of the Self, and
each Jiva is as imagined by the Self (imagination-creation) ; then each
Jiva, thus seen by the Self thinking as Jivas, appears in manifold
reflections, as many as the 3ivas with which he conies in contact, the
variations being due to varieties in the mental media which reflect.
Thus the moon is one, but may be reflected in the heaving sea, the quiet
lake, the rushing torrent, the interBtices of a weed-covered pond, a sheet
of glass, a cup of ink, a piece of metal, a white wall, etc. Each of these
reflectors, if capable of thought, could only be conscious of the moon as
reflected in itself; the reports would be very different, yet the moon
is one.

Looked at thus, the somewhat mysterious statements of SarasvatI
(p. 72), "Whatever image arises as existent... from reflection in the