It is one that has been asked under different forms by men of every school of thought - by religious people who enquire: - "Why did God create at all? Why is existence forced upon one and all?"; by scientists in their search for the ultimate truth and in their endeavor to find out the motivation of all that is seen, and to account for sensuous life; by philosophers in their equally diligent search for that animating subjectivity that is expressing itself through all the moral and ethical sciences in every civilization and among every people; by the biologist in his persistent application to search for the discovery of the source of life, and in his strenuous endeavor to account for the principle of life that is seen ever to evade his investigations; by the mathematician, who, dealing with the form side of manifestation in all the grades of mathematics, decides that God geometrizes, that law and rule pervade universally, that the one exists by means of the many, and who yet is unable to solve the problem as to who that geometrizing [238] identity may be. So the problems persist, and all the many lines of approach (in the endeavor to find the solution) end in the cul-de-sac of hypothesis, and in the recognition of an ultimate something of such an elusive nature, that men are forced seemingly to predicate a source of energy, of life, of intelligence, and to call it by diverse names according to the trend (religious, scientific or philosophical) of their minds. God, the Universal Mind, Energy, Force, the Absolute, the Unknown, - these terms and many others are forced from the lips of those who, by means of the form side, seek the Dweller within the form, and cannot find Him as yet. This failure to find Him is due to the limitations of the physical brain, and to the lack of development in the mechanism whereby the spiritual may be known, and whereby He may, and eventually will, be contacted.

1. That the entire solar system embodies the consciousness of an Entity, who originates on planes entirely without the solar ring-pass-not.
2. That manifestation is periodical and that the Law of Rebirth is the method that evolution takes in dealing with a man, a planetary Logos, and a solar Logos. Hence, the emphasis laid in the Proem of the Secret Doctrine on the three fundamentals (S. D., I, 42-44.),
   1. The Boundless Immutable Principle and
   2. The periodicity of the Universe.
   3. The identity of all souls with the Oversoul.

When scientists recognize these two facts then their explanations will take a different line and the truth, as it is, will begin to illuminate their reason. Few men are yet ready for illumination, which is simply the light of the [239] intuition breaking through the barriers that the rational faculty has erected. The duality of the solar system will eventually be recognized as dependent upon the following factors:

1. Existence itself.
2. Time and space.
3. The quality of desire or necessity.
4. The acquisitive faculty inherent in life itself. This faculty, by the means of motion, gathers to itself the material whereby it achieves its desire, whereby it fabricates the form through which expression is sought, and whereby it confines itself within the prison of the sheath in order to gain experience.

This Entity, Whom we call the solar Logos, is in no sense the same as the personal God of the Christian, who is no more nor less than man himself, expanded into a being of awful power, and subject to the virtues and vices of man himself. The solar Logos is more than man, for He is the sumtotal of all the evolutions within the entire solar system, including the human, which is an evolution standing at a middle point in relation to the other evolutions. On one side of him are ranged hosts of beings who are more than human, and who, in [240] past kalpas, reached and passed the stage where man now is; on the other side are hosts of the subhuman evolutions who in future kalpas will achieve the stage of humanity. Man stands midway between the two, and is at the point of balance; herein lies his problem. He does not partake wholly of the material side of evolution, nor is he wholly the expression of the third Logos, the Brahma aspect of the Deity, Who is an expression of pure energy or intelligence, motivating that tenuous something which we call substance. He is not wholly Spirit, the expression of the first Logos, the Mahadeva aspect, which is an expression of pure will or necessitous desire, impelling to manifestation. It is the fundamental motive itself or the great will to be. Man is a product of the union of the two; he is the meeting place of matter or active intelligent substance, and of Spirit or the basic will. He is the child born of their marriage or at-one-ment. He assumes objectivity in order to express that which is in each of the two opposites, plus the result of their merging in himself.