The Chemist goes to the laya or zero‐point of the plane of matter with which he deals, and then stops short. The Physicist or the Astronomer counts billions of miles beyond the nebulæ, and then he also stops short. The semi‐initiated Occultist also will represent this laya‐point to himself as existing on some plane which, if not physical, is still conceivable to the human intellect. But the full Initiate _knows_ that the Ring “Pass Not” is neither a locality, nor can it be measured by distance, but that it exists in the absoluteness of Infinity. In this “Infinity” of the full Initiate, there is neither height, breadth nor thickness, but all is fathomless profundity, reaching down from the physical to the “para‐ metaphysical.” In using the word “down,” essential depth—“nowhere and everywhere”—is meant, not depth of physical matter. If one carefully searches through the exoteric and grossly anthropomorphic allegories of popular religions, even in these the doctrine embodied in the Circle of “Pass Not,” guarded by the Lipika, may be dimly perceived. Thus one finds it even in the teachings of the Vedântin sect of the Visishthadvaita, the most tenaciously anthropomorphic in all India. For we read of the released soul that, after reaching Moksha—a state of bliss meaning “release from Bandha,” or bondage—bliss is enjoyed by it in a place called Paramapada, which place is not material, but made of Suddasattva, the essence, of which the body of Îshvara—the “Lord”—is formed. There, Muktas or Jîvâtmâs (Monads) who have attained Moksha, are never again subject to the qualities of either matter or Karma. “But if they choose, _for the __ sake of doing good to the world_, they may incarnate on earth.”(238) The way to Paramapada, or the immaterial worlds, from this world, is called Devayâna. When a person has attained Moksha and the body dies: The Jîva (Soul) goes with Sûkshma Sharira(239) from the heart of the body to the Brahmarandra in the crown of the head, traversing Sushumna, a nerve connecting the heart with the Brahmarandra. The Jiva breaks through the Brahmarandra and goes to the region of the Sun (Sûryamandala) through the solar rays. Then it goes, through a dark spot in the Sun, to Paramapada.... The Jîva is directed on its way ... by the Supreme Wisdom acquired by Yoga.(240) The Jîva thus proceeds to Paramapada by the aid of Athivâhikas (bearers in transit), known by the names of Archi Ahas ... Âditya, ... Prajâpati, etc. The Archis, etc., here mentioned, are certain pure Souls, etc., etc.(241)