Motion and light are not concomitant in the case of bodies of a lower order. A piece of stone, for instance, though illuminated and hence visible, is not endowed with self-initiated movement. As we rise, however, in the scale of being, we find higher bodies, or organisms in which motion and light are associated together. The abstract illumination finds its best dwelling place in man. But the question arises whether the individual abstract illumination which we call the human soul, did or did not exist before its physical accompaniment. The founder of Is̱ẖrāqī Philosophy follows Avicenna in connection with this question, and uses the same arguments to show, that the individual abstract illuminations cannot be held to have pre-existed, as so many units of light. The material categories of one and many cannot be applied to the abstract illumination which, in its essential nature, is neither one nor many; though it appears as many owing to the various degrees of illuminational receptivity in its material accompaniments. The relation between the abstract illumination, or soul and body, is not that of cause and effect; the bond of union between them is love. The body which longs for illumination, receives it through the soul; since its nature does not permit a direct communication between the source of light and itself. But the soul cannot transmit the directly received light to the dark solid body which, considering its attributes, stands on the opposite pole of being. In order to be related to each other, they require a medium between them, something standing midway between light and darkness. This medium is the animal soul--a hot, fine, transparent vapour which has its principal seat in the left cavity of the heart, but also circulates in all parts of the body. It is because of the partial identity of the animal soul with light that, in dark nights, land-animals run towards the burning fire; while sea-animals leave their aquatic abodes in order to enjoy the beautiful sight of the moon. The ideal of man, therefore, is to rise higher and higher in the scale of being, and to receive more and more illumination which gradually brings complete freedom from the world of forms. But how is this ideal to be realised? By knowledge and action. It is the transformation of both understanding and will, the union of action and contemplation, that actualizes the highest ideal of man. Change your attitude towards the Universe, and adopt the line of conduct necessitated by the change. Let us briefly consider these means of realisation:--