In matter, every change of state is brought about by change of place. A change of consciousness is a change of a state; a change of matter is a change of place. Moreover, every change of state in consciousness is related to vibrations of matter in its vehicle. When matter is examined, we find three fundamental qualities—rhythm, mobility, stability—sattva, rajas, tamas. Sattva is rhythm, vibration. It is more than; rajas, or mobility. It is a regulated movement, a swinging from one side to the other over a definite distance, a length of wave, a vibration. The question is often put: “How can things in such different categories, as matter and Spirit, affect each other? Can we bridge that great gulf which some say can never be crossed?” Yes, the Indian has crossed it, or rather, has shown that there is no gulf. To the Indian, matter and Spirit are not only the two phases of the One, but, by a subtle analysis of the relation between consciousness and matter, he sees that in every universe the LOGOS imposes upon matter a certain definite relation of rhythms, every vibration of matter corresponding to a change in consciousness. There is no change in consciousness, however subtle, that has not appropriated to it a vibration in matter; there is no vibration in matter, however swift or delicate, which has not correlated to it a certain change in consciousness. That is the first great work of the LOGOS, which the Hindu scriptures trace out in the building of the atom, the Tanmatra, “the measure of That,” the measure of consciousness. He who is consciousness imposes on his material the answer to every change in consciousness, and that is an infinite number of vibrations. So that between the Self and his sheaths there is this invariable relation: the change in consciousness and the vibration of matter, and vice versa. That makes it possible for the Self to know the Not-Self.