at the commencement of this article, some are Causal (Kamma); some are Resultant (Vipaka); and some InelTective (Kiriya) ; that is, looked at from the point of view of energy, some are latent or potential, some are in course of manifestation as work, and some are static.

From the moment of conception, which is a Resultant of the hast Kamma of the being conceived, the Current of Being is set up in the form of a series of sixteen Bhavangas, having as their object the past existence; and these give rise to the Faculty of Iteprcsentative Cognition (Manodvararajjana), capable of reflecting on the new existence; which in turn is followed by :1 series of seven Cognitives, accompanied by a strong de- sire to live the new life(Bhavamikanti-lobha-javana). Conscious- ness then loses itself in Bhavanga, the Stream of Being, until its current is interrupted by some thought-obstacle or sensation.

Suppose now that a visible object (Ruparammana) is cog- nisetl. It first comes in contact with the Stream of Being at the nascent instant of a Bhavanga-moment and the Stream of Being, carrying with it, so to speak, the sense- impression, completes its three stages ivithout marked perturbation, as the latter has entered the stream with a velocity compar- able to that of the stream itself; so that but little change is caused, and the calm flow of the stream is not perturbed. Then the inertia of the object comes into play, it as it were sinks into the stream and impedes it, with the result that the latter begins tn vibrate, as a spinning top when its velocity is falling. This vibration of the stream motints for one thought- moment, and in the second the vibration attains to such a pitch that the proper movement of the stream is (lestrtiyed; wherefore these two thought-moments, during which the vibration (Bha- vangacalana) mounts, are called lfliavangupaecaheda, the cutting-off of the Stream of Being, for ivith them the latter ceases to tlow as such.

‘g-p-wm-u‘ -