(b) The “Breath” of the One Existence is only used in application to the spiritual aspect of Cosmogony by Archaic Esotericism; in other cases, it is replaced by its equivalent on the material plane—Motion. The One Eternal Element, or element‐containing Vehicle, is Space, dimensionless in every sense; coëxistent with which are Endless Duration, Primordial (hence Indestructible) Matter, and Motion—Absolute “Perpetual Motion,” which is the “Breath” of the One Element. This Breath, as seen, can never cease, not even during the Pralayic Eternities. But the Breath of the One Existence does not, all the same, apply to the One Causeless Cause or the All‐Be‐ness, in contradistinction to All‐Being, which is Brahmâ, or the Universe. Brahmâ, the four‐faced god, who, after lifting the Earth out of the waters, “accomplished the creation,” is held to be only the Instrumental, and not, as clearly implied, the Ideal Cause. No Orientalist, so far, seems to have thoroughly comprehended the real sense of the verses in the _Purânas_, that treat of “creation.” Therein Brahmâ is the cause of the potencies that are to be generated subsequently for the work of “creation.” For instance, in the _Vishnu Purâna_,(86) the translation, “and from him proceed the potencies to be created, after they have become the real cause,” would perhaps be more correctly rendered, “and from IT proceed the potencies that _will create_ as they _become_ the real cause [on the material plane].” Save that One Causeless Ideal Cause there is no other to which the Universe can be referred. “Worthiest of ascetics, through its potency—_i.e._, through the potency of that cause—every created thing comes by its inherent or proper nature.” If, “in the Vedânta and Nyâya, _nimitta_ is the efficient cause, as contrasted with _upâdâna_, the material cause, [and] in the Sânkhya, _pradhâna_ implies the functions of both”; in the Esoteric Philosophy, which reconciles all these systems, and the nearest exponent of which is the Vedânta as expounded by the Advaita Vedântists, none but the _upâdâna_ can be speculated upon. That which is, in the minds of the Vaishnavas (the Visishthadvaitas), as the ideal in contradistinction to the real—or Parabrahman and Îshvara—can find no room in published speculations, since that ideal even is a misnomer, when applied to that of which no human reason, even that of an Adept, can conceive.