it is an entity arising from the union of Brahmam and Sakti. I have
already explained the connotation attached by our philosophers to the
words Prakriti and Sakti.

I stated that Prakriti in its primary state is Akasa.*

If Akasa be considered to be Sakti or power** then my statement as
regards the ultimate state of Prakriti is likely to give rise to
confusion and misapprehension unless I explain the distinction between
Akasa and Sakti. Akasa is not, properly speaking, the crown of the
astral light, nor does it by itself constitute any of the six primary
forces. But, generally speaking, whenever any phenomenal result is
produced, Sakti acts in conjunction with Akasa. And, moreover, Akasa
serves as a basis or Adhishthanum for the transmission of force currents
and for the formation or generation of force or power correlations.***

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* According to the Buddhists, in Akasa lies that eternal, potential
energy whose function it is to evolve all visible things out of
itself.--Ed. Theos.

** It was never so considered, as we have shown it. But as the
"Fragments" are written in English, a language lacking such an abundance
of metaphysical terms to express ever minute change of form, substance
and state as are found in the Sanskrit, it was deemed useless to confuse
the Western reader, untrained in the methods of Eastern expression, more
than is necessary, with a too nice distinctions of proper technical
terms. As "Prakriti in its primary state is Akasa," and Sakti "is an
attribute AKASA," it becomes evident that for the uninitiated it is all
one. Indeed, to speak of the "union of Brahmam and Prakriti" instead of
"Brahmam and Sakti" is no worse than for a theist to write that "That
man has come into existence by the combination of spirit and matter,"
whereas, his word, framed in an orthodox shape, ought to read "man is a
living soul was created by the power (or breath) of God over matter."

*** That is to say, the Aryan Akasa is another word for Buddhist SPACE
(in its metaphysical meaning).--Ed. Theos.
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In Mantrasastra the letter Ha represents Akasa, and you will find that
this syllable enters into most of the sacred formula intended to be used
in producing phenomenal results. But by itself it does not represent
any Sakti. You may, if you please, call Sakti an attribute of Akasa.

I do not think that, as regards the nature of this principle, there can
in reality exist any difference of opinion