extensive and detailed examination of such particles of His body as happen
to be within our reach, for that means only the patient use of powers and
machinery already at our command.

Let it not be supposed that, in thus unfolding a little more of the wonders
of Divine Truth by pushing our investigations to the very farthest point at
present possible to us, we in any way alter or modify all that has been
written in theosophical books of the shape and constitution of the physical
atom, and of the wonderful and orderly arrangements by which it is grouped
into the various chemical molecules; all this remains entirely unaffected.

Nor is any change introduced as regards the three outpourings from the
LOGOS, and the marvellous facility with which the matter of the various
planes is by them moulded into forms for the service of the evolving life.
But if we wish to have a right view of the realities underlying
manifestation in this universe, we must to a considerable extent reverse
the ordinary conception as to what this matter essentially is. Instead of
thinking of its ultimate constituents as solid specks floating in a void,
we must realise that it is the apparent void itself which is solid, and
that the specks are but bubbles on it. That fact once grasped, all the rest
remains as before. The relative position of what we have hitherto called
matter and force is still for us the same as ever; it is only that, on
closer examination, both of these conceptions prove to be variants of
force, the one ensouling combinations of the other, and the real "matter,"
koilon, is seen to be something which has hitherto been altogether outside
our scheme of thought.

In view of this marvellous distribution of Himself in "space," the familiar
concept of the "sacrifice of the LOGOS" takes on a new depth and splendour;
this is His "dying in matter," His "perpetual sacrifice," and it may be the