Theos-Talk Archives (May 2004 Message tt00194)

May 25 2004

 

Dear Louis

 

 

The ABSOLUTE (according to the S D ) is not an “entity” in the
physical sense we know. It has no limits whatsoever. It is therefore
visualized as “an eternal, changeless, all-inclusive background” to
everything [see SECRET DOCTRINE I p. 13] 

 

It is UNITY, ALL, and therefore neither creates nor administers. It
neither a void nor a conditioned fullness. It is simply EVERYTHING.

 

It is both stability (motionlessness) and change (motion) but those
contrasts are only perceived in periods of “manifestation (Manvantara)
\.

 

I include herewith some quotes on this most difficult subject. But
let me add that we could not conceive of IT or, even try to define IT,
unless we in our deepest core essence, were not also “parts of IT,”
and therefore shared the potentials of IT..

 

-------------------------------------

 

 

 


ABSOLUTE


 


“The Universe is the periodical manifestation of this unknown Absolute
Essence. To call it “essence,” however, is to sin against the very
spirit of the philosophy. For though the noun may be derived in this
case from the verb esse, “to be,” yet IT cannot be identified with a
being of any kind, that can be conceived by human intellect. IT is
best described as neither Spirit nor matter, but both. “Parabrahmam
and Mulaprakriti” are One, in reality, yet two in the Universal
conception of the manifested, even in the conception of the One Logos,
its first manifestation…” 


SD I 273


 

 

"...there is one absolute Reality which antecedes all mani­fested,
conditioned, being. This Infinite and Eternal Cause--dimly formulated
in the "Unconscious" and "Unknowable"...is the rootless root of "all
that was, is, or ever shall be." It is of course devoid of all
attributes and is es­sentially without any relation to manifested,
finite Being. It is "Be-ness" rather than Being (in Sanskrit, Sat),
and is beyond all thought or speculation...Thus, then, the first
fundamental axiom of the Secret Doctrine is this metaphysical ONE
ABSOLUTE--BE-NESS--symbolized by finite intelligence as the
theo­logical trinity." The Secret Doctrine I p. 14

 

 

"Parabrahm (the One Reality, the Absolute) is the field of
Absolute Consciousness, i.e., that Essence which is out of all
relation to conditioned existence, and of which conscious exist­ence
is a conditioned symbol. But once that we pass in thought from this
(to us) Absolute Negation, duality supervenes in the contrast of
Spirit (or consciousness) and Matter, Subject and Object.

 

Spirit (or Consciousness) and Matter are, however, to be
regarded, not as independent realities, but as the two facets or
aspects of the Absolute (Parabrahm), which constitute the basis of
conditioned Being whether subjective or objective...precosmic
root-substance (Mulaprakriti) is that aspect of the Absolute which
underlies all the objective planes of Nature.

 

Just as pre-Cosmic Ideation is the root of all individual
consciousness, so pre-Cosmic Substance is the substratum of mat­ter in
the various grades of its differentiation.

 

Hence is will be apparent that the contrast of these two
aspects of the Absolute is essential to the existence of the
"Manifested Universe." Secret Doctrine I p.
15

 

 

"Summary... (1.) The ABSOLUTE; the Parabrahm
of the Ve­dantins or the one Reality, SAT, which is...both Absolute
Being and Non-Being...The ONE REALITY; its dual aspects in the
condi­tioned Universe." S D I p. 16

 

"...although the root of every atom individually and of
eve­ry form collectively, is that 7th principle or the one Reality,
still, in its manifested phenomenal and temporary appearance, it is no
better than an evanescent illusion of our senses.

 

In its absoluteness, the One Principle under its two
aspects (of Parabrahm and Mulaprakriti) is sexless, unconditioned and
eternal. Its periodical (manvantaric) emanation--or primal
ra­diation--is also One, androgynous and phenomenally finite."
S D I p. 18

 

 

"...the Arhat secret doctrine on cosmogony, admits but of
one absolute, indestructible, eternal, and uncreated
UNCONSCIOUS­NESS...of an "element"...absolutely independent of
everything else in the universe; a something ever present or
ubiquitous, a Presence which ever was, is, and will be, whether there
is a God, gods, or none; whether there is a universe or no universe;
ex­isting during the eternal cycles of the Maha Yugs, during the
Pralayas as during the periods of Manvantara: and this is SPACE, the
field for the operation of the eternal Forces and natural Law, the
basis...upon which take place the eternal intercorrela­tions of
Akasa-Prakriti, guided by the unconscious regular pulsa­tions of
Sakti...the eternal energy of an eternal unconscious Law, say the
Buddhists. Space then...the "Emptiness" is the na­ture of the
Buddhist Absolute." HPB III 335

 

 

"[THAT]...is the Vedantic Mulaprakriti, and the Svabhavat
of the Buddhists, or that androgynous something...which is both
dif­ferentiated and undifferentiated. In its first principle it is a
pure abstraction, which becomes differentiated only when it is
transformed, in a process of time, into Prakriti. If compared with
the human principles, it corresponds to Buddhi, while Atma would
correspond to Parabrahm, Manas to Mahat, and so on." Trans. p.
4

 

 

The Absolute -- Space --
Be-ness

 

 

"Space exists where there is nothing else, and must so
exist whether the Universe is one absolute vacuum or a full
Plenum...Space is what the ancients called the One invisible and
unknown (now unknowable) Deity. " Trans. 12

 

"The absoluteness of the all-containing One essence, has to manifest
itself equally in rest and activity." Trans 11

 

 

The Absolute is "the eternal divine Consciousness."
Trans. 16

            




 

"...the Absolute, which is to us, at our present stage of
mental development, merely a logical speculation, though dating back
to thousands and thousands of years." Trans. 21

 

 

"The Absolute cannot be said to have a
consciousness...such as we have here. It has neither consciousness,
nor desire, nor wish, nor thought, because it is absolute thought,
absolute de­sire, absolute consciousness, absolute "all."
Trans. 17

 

 

"How can the Absolute be said to feel ? The Absolute can have no
condition nor attribute."
Trans. 25

 

 

"Be-ness"...Sat. It is not existence, for existence can
only apply to phenomena, never to noumena...Existence...implies
something having a beginning and an end. [ ex-istence cannot]...be
applied to that which ever was, and of which it can­not be predicated
that it ever issued from something else."  

Trans 17

 

 

"Be-ness" is not being, for it is equally non-being. We
cannot conceive of it, for our intellects are finite and our lan­guage
far more limited and conditioned even than our minds. How...can we
express that which we can only conceive of by a ser­ies of negatives?"
Trans. 17

 

 

["ever invisible robes"]...invisible to finite
conscious­ness...Even for the Logos, Mulaprakriti is a veil, the Robes
in which the Absolute is enveloped. Even the Logos cannot perceive
the Absolute, say the Vedantins." Trans. 5

 

 

Time and Duration -- Cause

 

 

"Duration is; it has neither beginning nor end. How can
you call that which has neither beginning nor end, Time? Dura­tion is
beginningless and endless; Time is finite...Time can be divided; for
as to Duration, it is impossible to divide it or set up landmarks
therein. Duration with us is the one eternity, not relative, but
absolute." Trans 11

 

 

"The causes of existence...refers to the last Manvantara,
or age of Brahmâ, but the cause which makes the Wheel of Time and
Space run into Eternity, which is out of Space and Time, has nothing
to do with the finite causes or what we call the Nidananas...This one
eternal causeless and therefore "causeless cause" is immutable and has
nothing to do with the causes on any of the planes which are concerned
with finite and conditioned being. The cause can therefore by no
means be a finite consciousness or desire. It is an absurdity to
postulate desire or necessity of the Absolute; the striking of a
clock does not suggest the de­sire of the clock to strike...the
Absolute containing both clock and Winder, once it is the Absolute;
the only difference is that the former is would up in Space and Time
and the latter out of Space and Time, that is to say, in
Eternity...Parabrahm is not a cause, neither is there any cause that
can compel it to emanate or create. Strictly speaking, Parabrahm is
not even the Abso­lute, but Absoluteness. Parabrahm is not a cause,
but causality, or the propelling but not volitional power, in every
manifesting Cause. We may have some hazy idea that there is such a
thing as this eternal Causeless Cause or Causality. But to define it
is impossible..." Trans. 40-1

 

 

Light and Darkness

 

 

"Darkness has...to be read in a metaphorical sense. It is
Darkness most unquestionably to our intellect, inasmuch as we can know
nothing of it...neither Darkness or Light are to be used in the sense
of opposites, as in the differentiated world. Darkness is the term
which will give rise to least misconceptions...light is the first
potentiality awakening from its laya condition to become a potency;
it is the first flutter in undifferentiated matter which throws it
into objectivity and into a plane from which it will start
manifestation." Trans. 42

 

 

"Darkness,"...in this instance, is that of which no
attrib­utes can be postulated; it is the Unknown Principle filling
Cos­mic Space...[darkness] is used in the sense of the Unmanifested
and the Unknown as the opposite pole to manifestation, and that which
falls under the possibility of speculation...The "Darkness" here meant
can be opposed to neither Light nor Differentiation, as both are the
legitimate effects of the Manvantaric evolu­tion--the cycle of
Activity. It is the "Darkness upon the face of the Deep," in Genesis:
Deep being here "the bright son of the Dark Father"--Space."
Trans. 35

 

 

"Ever-Darkness means...the ever-unknowable mystery, behind
the veil--in fact Parabrahm. Even the Logos can see only
Mula­prakriti, it cannot see that which is beyond the veil. It is
that which is the "Ever-unknowable Darkness."..."Ever- Darkness" is
eternal, the Ray periodical. Having flashed out from this central
point and thrilled through the Germ, the Ray is withdrawn again within
this point and the Germ develops into the Second Logos, the triangle
within the Mundane Egg." Trans. 84

 

 

 

Great Breath -- Pulsation

 

 

"...in Pralaya too there is the "Great Breath"...for the "Great
Breath" is ceaseless, and is...the universal and eternal perpetuum
mobile...compared to the rhythmical motions of the Un­conscious
Ocean." Trans. 9-10

 

 

Absolute Divine Mind --
Consciousness

 

 

"...during Pralayas...there is nothing to receive and
re­flect the ideation of the Absolute Mind; therefore it is not.
Everything outside the Absolute and immutable Sat (Be-ness), is
necessarily finite and conditioned, since it has beginning and end...A
distinction had to be made between the Absolute Mind, which is ever
present, and its reflection and manifestation in the Ah-hi [Dhyan
Chohans], who being on the highest plane, re­flect the universal mind
collectively at the first flutter of Manvantara. After which they
begin the work of evolution of all the lower forces throughout the
seven planes, down to the lowest--our own. The Ah-hi are the
primordial seven rays, or Logoi, emanated from the first Logos,
triple, yet one in essence."
Trans. 19-20

 

 

 

"Universal or Absolute Mind always is during Pralaya as
well as Manvantara; it is immutable. The Ah-hi are the highest
Dhya­nis, the Logoi...During Pralaya there are no Ah-hi, because they
come into being only with the first radiation of the Universal Mind,
which, per se, cannot be differentiated, and the radiation from which
is the first dawn of Manvantara. The Absolute is dor­mant, latent
mind, and cannot be otherwise in true metaphysical perception; it is
only Its shadow which becomes differentiated in the collectivity of
these Dhyanis...It is absolute conscious­ness eternally, which
consciousness becomes relative conscious­ness periodically, at every
"Manvantaric dawn." Trans. 20

 

 

"The Divine Mind is, and must be, before differentiation takes place.
It is called the divine Ideation, which is eternal in its Potentiality
and periodical in its Potency, when it becomes Mahat, Anima Mundi or
Universal Soul." Trans. p. 4

 

 




"...Mahat--the great Manvantaric Principle of
Intelligence--acts as a Brain through which the Universal and Eternal
Mind radiates the Ah-hi, representing the resultant Con­sciousness or
ideation. As the shadow of this primordial trian­gle falls lower and
lower through the descending planes, it becomes with every stage more
material." Trans. 28

 

 

"Apart from Cosmic Substance, Cosmic Ideation could not
man­ifest as individual consciousness, since it is only through a
vehicle of matter that consciousness wells up as "I am I," a physical
basis being necessary to focus a ray of the Universal Mind at a
certain stage of complexity. Again, apart from Cosmic Ideation,
Cosmic Substance would remain an empty abstraction, and no emergence
of consciousness could ensue. The "manifested Uni­verse," therefore
is pervaded by duality, which is, as it were, the very essence of its
ex-istence as "manifestation."...subject and object, spirit and
matter, are but aspects of the One Unity in which they are synthesized
so, in the manifested Universe, there is "that" which links spirit to
matter, subject to object...Fohat...is thus the dynamic energy of
Cosmic Ideation...the intelligent medium, the guiding power of all
mani­festation, the "Thought Divine" transmitted and made manifest
through the Dhyan Chohans, the Architects of the visible World. Thus
from Spirit, or Cosmic Ideation, comes our consciousness; from Cosmic
Substance the several vehicles in which that con­sciousness is
individualized and attains to self--or reflective--consciousness;
while Fohat, in its various manifes­tations, is the mysterious link
between Mind and Matter, the ani­mating principle electrifying every
atom to life."        

S D I 15-16

 

 

 

Cosmic Mind [ in Manifestation ]

 

 

"...cosmic mind appears at the third stage, or degree, and
is confined or limited to the manifested universe...Cosmic Mind is
Mahat, or divine ideation in active (creative) operation, and thus
only the periodical manifestation in time and in actu, of the Eternal
Universal Mind--in potentia. In strict truth, Uni­versal Mind, being
only another name for the Absolute, out of time and space, this Cosmic
Ideation, or Mind, is not an evolu­tion at all (least of all a
:creation"), but simply one of the aspects of the former [ABSOLUTE],
which knows no change, which ever was, which is, and will
be...Universal Mind is not the same thing [as Cosmic Mind], as no
conditioned and relative act can be predicted of that which is
Absolute. Universal ideation was as soon as the Ah-hi appeared, and
continues throughout the Manvan­tara." [The Ah-hi] belong to the
first, second, and third planes--the last plane being really the
starting point of the primordial manifestation--the objective
reflection of the unmani­fested. Like the Pythagorean Monas, the
first Logos, having ema­nated the first triad, disappears into silence
and darkness." Trans. 23

 

 

"It is most misleading to apply mechanical laws to the
high­er metaphysics of cosmogony, or to space and time, as we know
them, for neither existed then. The reflection of the triad in space
and time, or the objective universe, comes later."
Trans. 23

 

 

"...Mahat--the great Manvantaric Principle of
Intelligence--acts as a Brain through which the Universal and Eternal
Mind radiates the Ah-hi, representing the resultant Con­sciousness or
ideation. As the shadow of this primordial trian­gle falls lower and
lower through the descending planes, it becomes with every stage more
material." Trans. 28

 

 

 

Man -- Humanity

 

 

"Every living creature, of whatever description, was, is, or will
become a human being in one or another Manvantara."
Trans. 23

 

 

"Free will can only exist in a Man who has both mind and
consciousness, which act and make him perceive things both within and
without himself." Trans. 25

 

 

"...our Ego is a ray of the Universal Mind, individualized
for the space of a cosmic life-cycle, during which space of time it
gets experience in almost numberless reincarnations or re­births,
after which it returns to its Parent-Source. The Occul­tist would
call the "Higher Ego" the immortal Entity, whose shad­ow and
reflection is the human Manas, the mind limited by its physical
senses. The two may be well compared to the Master-ar­tist and the
pupil-musician...In the course of natural evolution our "brain-mind"
will be replaced by a finer organism, and helped by the 6th [Buddhi]
and the 7th [Atma] senses..."  

Theos. Articles & Notes, p. 208

 

 

"The "Ah-hi" pass through all the planes, beginning to
man­ifest on the third. Like other Hierarchies, on the highest plane
they are arupa, i.e., formless, bodiless, without any substance, mere
breaths. On the second plane, they first approach to Rupa, or form.
On the third, they become Manasa-putras, those who be­come incarnated
in man. With every plane they reach they are called by different
names--there is a continual differentiation of their original
homogeneous substance; we call it a substance, although in reality it
is no substance of which we can conceive. Later they become
Rupa--ethereal forms." Trans. 24

 

 

Manifestation -- Radiation --
Emanation

 

 

"Are not the prismatic rays fundamentally one single white
ray? From the one they become three; from the three, seven; from
which seven primaries they fall into infinitude. Referring back to
the so-called "consciousness" of the Ah-hi, that con­sciousness cannot
be judged by the standard of human perceptions. It is on quite
another plane. [Example] ...often the reasoning faculty of the
higher mind may be asleep, and the instinctual mind be fully awake."
Trans. 26-7

 

 

"...Maya is the Cause, and at the same time an aspect, of
differentiation...the Absolute can never be differentiated. Maya is a
manifestation; the Absolute can have no manifestation, but only a
reflection, a shadow which is radiated periodically from it--not by
it." Trans. 30

 

 

"In all cosmogonies the first differentiation was
considered feminine. It is mulaprakriti which conceals or veils
Parabrahm; Sephira the light that emanates first from Ain-Soph; and
in He­siod it is Gaea who springs from chaos, preceding Eros...It is
the goddess and goddesses who come first. The first emanation becomes
the immaculate Mother from whom proceeds all the gods, or the
anthropomorphized creative forces...From IT, strictly speak­ing,
nothing can proceed, neither a radiation nor an emana­tion...The IT
is...Parabrahm...the "unknowable"...The space of which we speak is the
female aspect of Brahmâ, the male. At the first flutter of
differentiation, the Subjective proceeds to emanate, or fall, like a
shadow into the Objective, and becomes what was called the Mother
Goddess, from whom proceeds the Logos, the Son and Father God at the
same time, both manifested, one the Potentiality, the other the
Potency. But the former must not be confounded with the manifested
Logos, also called the "Son" in all cosmogonies...Mulaprakriti means
the Root of Nature or Mat­ter...Parabrahm cannot be called the "Root,"
for it is the abso­lute Rootless Root of all."
Trans. 2-3

 

 

"On the first plane of differentiation there is no sex--to
use the term for convenience' sake--but both sexes exist poten­tially
in primordial matter. Matter is the root of the word "mother" and
therefore female; But there are two kinds of mat­ter. The
undifferentiated, primordial matter is not fecundated by some act in
space and time, fertility and productiveness being inherent in it.
Therefore that which emanates or is born out of that inherent virtue
is not born from, but through it...that vir­tue or quality is the sole
cause that this something manifests through its vehicle; whereas on
the physical plane, Mother-mat­ter is not the active cause but the
passive means and instrument of an independent cause."
Trans. 87-8

 

 

"..."the seventh vibration" applies to both the First, and
to the manifested Logos--the first out of Space and Time, the second,
when Time has commenced. It is only when "the mother swells" that
differentiation sets in, for when the first Logos radiates through
primordial and undifferentiated matter there is as yet no action in
chaos...[it] is the first [vibration] which announces the Dawn, and is
a synonym for the First or unmanifest­ed Logos. There is no Time at
this stage. There is neither Space nor Time when beginning is made;
but it is all in Space and Time, once that differentiation sets in.
At the time of the primordial radiation, or when the Second Logos
emanates, it is Father-Mother potentially, but when the third or
manifested Logos appears, it becomes the Virgin-Mother."
Trans. 93-4

 

 

"Radiation" and "Emanation"...express two entirely
different ideas, and are at best apologies for the original terms that
could be found; but it the ordinary meanings are attached to them the
idea will be missed. Radiation is...the unconscious and spontaneous
shooting forth, the action of a something from which this act takes
place; but emanation is something from which another thing issues in
a constant efflux, and emanates con­sciously...Radiation can come from
the Absolute; Emanation can­not. One difference exists in the idea
that Radiation is sure, sooner or later, to be withdrawn again, while
Emanation runs into other emanations and is thoroughly separated and
differentiated. Of course at the end of the cycle of time emanation
will also be withdrawn into the One Absolute, but meanwhile, during
the entire cycle of changes emanation will persist. One thing emanates
from the other, and, in fact, from one point of view, emanation is
equivalent to Evolution; while "radiation" represents...--in the
cosmic period...--an instantaneous action like that of a piece of
paper set on fire under a burning glass, of which act the Sun knows
nothing." Trans. 94-5

[ see SD I 64; II 572; HPB Art III 334-5; Glos 113 ]   

 

 

 

 

Man and Consciousness




 

"...while Consciousness is not a thing per se, Mind is dis­tinctly--in
its Manvantaric functions at least--an Entity...mind is a term
perfectly synonymous with Soul..." Trans. p 29

 

 

"The instinctual mind finds expression through the cerebel­lum, and is
also that of the animals. With man during sleep the functions of the
cerebrum cease, and the cerebellum carries him on to the Astral plane,
a still more unreal state than even the waking plane of illusion; for
so we call this state...And the Astral plane is still more deceptive,
because it reflects indis­criminately the good and the bad, and is so
chaotic."

Trans. 27

 

"[the Lower Manas] is susceptible of hallucinations about space and
time; for instance, a man in the dreaming state may live in a few
seconds the events of a lifetime. For the percep­tions and
apprehensions of the Higher Ego there is neither space not time."
Trans. 27

 

 

"The human brain is an exhaustless generator of the most refined
quality of cosmic force out of the low, brute energy of Nature; and
the complete adept has made himself a center from which radiate
potentialities that beget correlations upon corre­lations through
AEons of time to come.'

Theos. Art. & Notes, p. 291

 

"...we all regard ourselves as Units, although essentially we are one
indivisible Unit, drops in the ocean of Being, not to be distinguished
from other drops. Having then produced this cause, the whole discord
of life follows immediately as an ef­fect; in reality it is the
endeavor of nature to restore harmony and maintain equilibrium. It is
the sense of separateness which is the root of all evil." Trans.
30

 

 

 

Memory

 

 

"Our "memory" is but a general agent, and its "tablets," with their
indelible impressions, but a figure of speech; the "brain-tablets"
serve only as a upadhi or a vahan (basis or vehi­cle) for reflecting
at a given moment the memory of one or anoth­er thing. The record of
past events, of every minutest action, and of passing thoughts, in
fact, are really impressed on the imperishable waves of the Astral
Light, around us, and every­where, not in the brain alone; and these
mental pictures, im­ages, and sounds, pass from these waves in the
consciousness of the personal Ego or Mind (the lower Manas) whose
grosser essence is astral, into the "cerebral reflectors," so to say,
of our brain, whence they are delivered by the psychic to the sensuous
consciousness. This at every moment of the day, and even during
sleep." Theos. Articles & Notes, p. 209

 

 

 

Pantheism 

 

 

"The term "Pantheism" is again one of...many abused terms, whose real
and primitive meaning has been distorted by blind prejudice and a
one-sided view of it. If you accept the Chris­tian etymology of this
compound word, and form it of pan, "all," and theos, "god," and then
imagine and teach that every stone and every tree in Nature is a God
or the ONE God, then...you will...make of Pantheists
fetish-worshipers, in addition to their legitimate name. But you will
hardly be as successful if you ety­mologize the word Pantheism
esoterically....When we speak of the Deity and make it identical, and
hence coeval, with Nature, the eternal and uncreate nature is meant,
and not your aggregate of 0f flitting shadows and finite
unrealities...Our DEITY is neither in a paradise, nor in a particular
tree, building, or mountain: it is every-where, in every atom of the
visible as of the invis­ible Cosmos, in, over, and around every
invisible atom and divis­ible molecule; for IT is the mysterious
power of evolution and involution, the omnipresent, omnipotent, and
even omniscient creative potentiality." 

Key To Theosophy, pages 63-4

 

 

"Pantheism may be "physically rediscovered." It was known, seen, and
felt by the whole of antiquity. Pantheism manifests itself in the
vast expanse of the starry heavens, in the breath­ing of the seas and
oceans and the quiver of life of the smallest blade of grass.
Philosophy rejects the one finite and imperfect God in the
universe...It repudiates in its name of Philo-Theo-Sophia the
grotesque idea that infinite, Absolute Deity 

should, or rather could, have any, whether direct or indirect,
relation to finite evolutions of matter, and therefore cannot imagine
a universe outside that Deity, or the latter absent from the smallest
speck of animate or inanimate substance." Secret Doctrine
I, 533

 

 

=========================

 

Best wishes,

 

Dallas

 

=======================

 

-----Original Message-----
From: Teos9
Sent: Tuesday, May 25, 2004 5:22 AM
To: study@blavatsky.net
Subject: [bn-study] Re: light & color: part two

 

I may be way off base here, as I have not read the rest of this
thread. However, this post brings up the following question: 

 

How does an infinite, limitless, boundless, entity and all of it's
creations, have beginnings or endings. 

 

As I understand it, Manvantaras and Pralayas are part of the cyclic
manifestation of eternal deity. Surely, if we forgo the ongoingness of
this eternal cycle of becoming, by assigning beginning and endings to
certain manifestations of it, we reduce the meaning of boundlessness
itself. Feedback please.

 

Louis 

 

 

 

 



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