In seeking for an interpretation that will harmonize with the general tenor of Buddhistic philosophy and positive psychology, it is incumbent that the irrefragable "Law of Causation," _à l'œuvre_ in the phenomenal world, should be taken into account, and any attempted effort of explanation of unfamiliar powers, such as those exhibited by mediums, demands that a place should be found for them in the mosaic of cause and effect. Mediumistic powers, it seems to me, are merely an extension of the faculty of expression-reading. Efferent nerves discharge impressions which can be read. Everyone, more or less, can read the expressions of a face, and learn thereby, to a limited and imperfect extent, the thoughts of an individual. In the case of the medium, the terminal organs of the afferent nerves being hyper-sensitive, the medium is able to do more than read in a general way the thought of a person by the impression conveyed through the discharge of the efferent nerves of a person. A medium, therefore, receives, in proportion to the degree of hyper-sensitiveness possessed by the terminal organs of the afferent nerves, the intimate knowledge harboured in the brain-cells of another person, which is constantly being discharged by the efferent nerves of that person. These powers, which I relegate to the realm of causation, must not be confounded with "Bodhi," or "Logos," which is not subject to any phenomenal law. The founder of the Brahmo Somaj, Keshub Chunder Sen, idealized Christ as a universal principle in these striking sentences:-- "As the sleeping Logos did Christ live potentially in the Father's bosom, long, long before he came into this world of ours.... Wherever there is intelligence, in all stages of life, where there is the least spark of instinct, there dwells Christ, if Christ is the Logos. In this right and rational view do not the Fathers all agree? Do they not speak of an all-pervading Christ? Do not they bear unequivocal testimony to Christ in Socrates? Even in barbarian philosophy and in all Hellenic literature they saw and adored their Logos, Christ.... I deny and repudiate the little Christ of popular theology, and stand up for a greater Christ, a fuller Christ, a more eternal Christ, a more universal Christ. "I plead for the eternal Logos of the Fathers, and I challenge the world's assent.