In the case then of a detailed vision of the remote past, how is it obtained, and to what plane of nature does it really belong? The answer to both these questions is contained in the reply that it is read from the akashic records; but that statement in return will require a certain amount of explanation for many readers. The word is in truth somewhat of a misnomer, for though the records are undoubtedly read from the akasha, or matter of the mental plane, yet it is not to it that they really belong. Still worse is the alternative title, "records of the astral light," which has sometimes been employed, for these records lie far beyond the astral plane, and all that can be obtained on it are only broken glimpses of a kind of double reflection of them, as will presently be explained. Like so many others of our Theosophical terms, the word akasha has been very loosely used. In some of our earlier books it was considered as synonymous with astral light, and in others it was employed to signify any kind of invisible matter, from mulaprakriti down to the physical ether. In later books its use has been restricted to the matter of the mental plane, and it is in that sense that the records may be spoken of as akashic, for although they are not originally made on that plane any more than on the astral, yet it is there that we first come definitely into contact with them and find it possible to do reliable work with them. This subject of the records is by no means an easy one to deal with, for it is one of that numerous class which requires for its perfect comprehension faculties of a far higher order than any which humanity has yet evolved. The real solution of its problems lies on planes far beyond any that we can possibly know at present, and any view that we take of it must necessarily be of the most imperfect character, since we cannot but look at it from below instead of from above. The idea which we form of it must therefore be only partial, yet it need not mislead us unless we allow ourselves to think of the tiny fragment which is all that we can see as though it were the perfect whole. If we are careful that such conceptions as we may form shall be accurate as far as they go, we shall have nothing to unlearn, though much to add, when in the course of our further progress we gradually acquire the higher wisdom. Be it understood then at the commencement that a thorough grasp of our subject is an impossibility at the present stage of our evolution, and that many points will arise as to which no exact explanation is yet obtainable, though it may often be possible to suggest analogies and to indicate the lines along which an explanation must lie.