And so we find that if we would learn we must limit ourselves--nay, we must try to expand ourselves--to the limits of our own system. Why? I have met people who have not really any grasp of this little world, this grain of dust in which they live, who cannot be content unless you answer questions about the One Existence, the Para-Brahma, whom sages revere in silence, not daring to speak even with illuminated mind that knows nirvânic life and has expanded to nirvânic consciousness. The more ignorant the man, the more he thinks he can grasp. The less he understands, the more he resents being told that there are some things beyond the grasp of his intellect, existences so mighty that he cannot even dream of the lowest of the attributes that mark them out. And for myself, who know myself ignorant, who know that many an age must pass ere I shall be able to think of dealing with these profounder problems, I sometimes gauge the ignorance of the questioner by the questions that he asks as to the ultimate existences, and when he wants to know what he calls the primary origin, I know that he has not even grasped the one-thousandth part of the origin out of which he himself has sprung. Therefore, I say to you frankly that these mighty Ones whom we worship are the Gods of our system; beyond them there stretch mightier Ones yet, whom, perhaps, myriads of kalpas hence, we may begin to understand and worship. Let us then confine ourselves to our own system and be glad if we can catch some ray of the glory that illumines it. Viṣhṇu has His own functions, as also have Brahmâ and Mahâdeva. The first work in this system is done by the third of the sacred great Ones of the Trimûrti, Brahmâ, as you all know, for you have read that there came forth the creative Intelligence as the third of the divine manifestations. I care not what is the symbology you take; perchance that of the _Viṣhṇu Purâṇa_ will be most familiar, wherein the unmanifested Viṣhṇu is beneath the water, standing as the first of the Trimûrti, then the Lotus, standing as the second, and the opened Lotus showing Brahmâ, the third, the creative Mind. You may remember that the work of creation began with His activity. When we study from the occult standpoint in what that activity consisted, we find it consisted in impregnating with His own life the matter of the solar system; that He gave His own life to build up form after form of atom, to make the great divisions in the kosmos; that He formed, one after another, the five kinds of matter. Working by His mind--He is sometimes spoken of as Mahat, the great One, Intelligence--He formed Tattvas one after another. Tattvas, you may remember from last year, are the foundations of the atoms, and there are five of them manifested at the present time. That is His special work. Then He meditates, and forms--as thoughts--come forth. There His manifest work may be said to end, though He maintains ever the life of the atom.