(2) It admits a Logos, or a Collective “Creator” of the Universe; a Demiurge, in the sense implied when one speaks of an “Architect” as the “Creator” of an edifice, whereas that Architect has never touched one stone of it, but, furnishing the plan, has left all the manual labour to the masons; in our case the plan was furnished by the Ideation of the Universe, and the constructive labour was left to the Hosts of intelligent Powers and Forces. But that Demiurge is no _personal_ deity—_i.e._, an imperfect _extra‐cosmic God_, but only the aggregate of the Dhyân Chohans and the other Forces. (3) The Dhyân Chohans are dual in their character; being composed of (_a_) the irrational _brute Energy_, inherent in Matter, and (_b_) the intelligent Soul, or cosmic Consciousness, which directs and guides that Energy, and which is the _Dhyân Chohanic Thought, reflecting the Ideation of the Universal Mind_. This results in a perpetual series of physical manifestations and _moral effects_ on Earth, during manvantaric periods, the whole being subservient to Karma. As that process is not always perfect; and since, however many proofs it may exhibit of a guiding Intelligence behind the veil, it still shows gaps and flaws, and even very often results in evident failures—therefore, neither the collective Host (Demiurge), nor any of the working Powers individually, are proper subjects for divine honours or worship. All are entitled to the grateful reverence of humanity, however, and man ought to be ever striving to help the divine evolution of _Ideas_, by becoming, to the best of his ability, a _co‐worker with Nature_, in the cyclic task. The ever unknowable and incognizable Kârana alone, the Causeless Cause of all causes, should have its shrine and altar on the holy and ever untrodden ground of our heart—invisible, intangible, unmentioned, save through the “still small voice” of our spiritual consciousness. Those who worship before it, ought to do so in the silence and the sanctified solitude of their Souls; making their Spirit the sole mediator between them and the Universal Spirit, their good actions the only priests, and their sinful intentions the only visible and objective sacrificial victims to the _Presence_. “When thou prayest, thou shalt not be as the hypocrites are ... but enter into _thine inner chamber, and having shut thy door, pray to thy Father which is in secret_.”(416) Our Father is _within us_ “in secret,” our Seventh Principle in the “inner chamber” of our soul‐perception. “The Kingdom of God” and of Heaven is _within_ us, says Jesus, not _outside_. Why are Christians so absolutely blind to the self‐evident meaning of the words of wisdom they delight in mechanically repeating?