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possessions, and does not mean mere money alone. Their ideas, their private thoughts, their mental forces, powers, and faculties, their psychic powers-all, indeed, on all planes that they own or have. While they in that realm are willing to give it all away, it must not be coveted by another.

You have no right, therefore, to enter into the mind of another who has not given the permission and take from him what is not yours. You become a burglar on the mental and psychic plane when you break this rule. You are forbidden taking anything for personal gain, profit, advantage, or use. But you may take what is for general good, if you are far enough advanced and good enough to be able to extricate the personal element from it. This rule would, you can see, cut off all those who are well known to every observer, who want psychic powers for themselves and their own uses. If such persons had those powers of inner sight and hearing that they so much want, no power could prevent them from committing theft on the unseen planes wherever they met a nature that was not protected. And as most of us are very far from perfect, so far, indeed, that we must work for many lives yet, the Masters of Wisdom do not aid our defective natures in the getting of weapons that would cut our own hands. For the law acts implacably, and the breaches made would find their end and result in long after years. The Black Lodge, however, is very willing to let any poor, weak, or sinful mortal get such power, because that would swell the number of victims they so much require.

Student. Is there any rule corresponding to "Thou shalt not bear false witness"?

Sage-Yes; the one which requires you never to inject into the brain of another a false or untrue thought. As we can project our thoughts to another's mind, we must not throw untrue ones to another. It comes before him, and he, overcome by its strength perhaps, finds it echoing in him, and it is a false witness speaking falsely within, confusing and confounding the inner spectator who lives on thought.

Student.-How can one prevent the natural action of the mind when pictures of the private lives of others rise before one?

Sage. That is difficult for the run of men. Hence the mass have not the power in general; it is kept back as much as possible. But when the trained soul looks about in the realm of soul it is also able to direct its sight, and when it finds rising up a picture of what it should not voluntarily take, it turns its face away. A warning comes with all such pictures which must be obeyed. This is not a rare rule or piece of information, for there are many natural clairvoyants who know it very well, though many of them do not think that others have the same knowledge.

Student. What do you mean by a warning coming with the picture?

Sage. In this realm the slightest thought becomes a voice or a picture. All thoughts make pictures. Every person has his private thoughts and desires. Around these he makes also a picture of his wish for privacy, and that to the clairvoyant becomes a voice or picture of warning which seems to say it must be let alone. With some it may assume the form of a person who says not to approach, with others it will be a voice, with still others a simple but certain knowledge that the matter is sacred. All these varieties depend on the psychological idiosyncrasies of the seer.

Student-What kind of thought or knowledge is excepted from these rules?

Sage.-General, and philosophical, religious, and moral. That is to say, there is no law of copyright or patent which is purely human in invention and belongs to the competitive system. When a man thinks out truly a philosophical problem it is not his under the laws of nature; it belongs to all; he is not in this realm entitled to any glory, to any profit, to any private use in it. Hence the seer may take as much of it as he pleases, but must on his part not claim it or use it for himself. Similarly with other general beneficial matters. They are for all. If a Spencer thinks out a long series of wise things good for all men, the seer can take them all. Indeed, but few thinkers do any original thinking. They pride themselves on doing so, but in fact their seeking minds go out all over the world of mind and take from those of slower movement what is good and true, and then make them their own, sometimes gaining glory, sometimes money, and in this age claiming all as theirs and profiting by it.


"If a Bhikshu should desire, brethren, by the complete destruction of the three bonds to become purified, to be no longer liable to be reborn in a state of suffering, and to be assured of final salvation, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstacy of contemplation, let him look through things, let him be much alone!"

"If a Bhikshu should desire, brethren, by the destruction of the great evils, by himself, and even in this very world, to know and realize and attain to Arhatship, to emancipation of heart and emancipation of mind, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstacy of contemplation, let him look through things, let him be much alone!" (Akankheyya Sutta. 11-19.)

Reprinted from the "Oriental Department" papers, March, 1894.



(Concluded from September)


HEN the four states, the physical, the sensual, the sensational, and the desire consciousness are fully acquired, active and in co-ordination, we have a four-principled Being on any plane and in any world, the fully developed Kamic Soul, meaning the Soul in the flower of that degree of Intelligence represented objectively by the most progressed of the animal kingdom, and subjectively by what are called in Occultism the Lunar Pitris. These Pitris constitute in fact that "missing link" between the human and the animal evolution which physical scientists have sought and must continue in vain to seek in geological remains of this earth, because their physical constitutions-their "bodies" in short-do not exist and never have been on this earth, but pertain to a plane of matter only hypothetically and speculatively known to us, but very "real" for all that-the "ether" of science, the "heaven and hell" of the religionists, the "astral light" of the old kabalists, the "third globe" in the "seven-fold chain" of the Earth in Theosophical literature. There are these "missing links" all the way down and all the way up from man, all in correspondence and all representing the subjective side of the Evolution of the Soul, exactly as their opposed phases, solid, liquid and gaseous "matter" and the unknown planes of substance beyond, represent the objective side of the Evolution of the Soul. The planes of matter, therefore, and necessarily, correspond always and exactly with the states of consciousness, one representing the external form, or physical aspect, and the other representing the internal form, or psychic aspect, of the Evolution of the Soul. Both exist and are possible because of the presence in them and around them of the Monadic or Spiritual side of the Evolution of the Soul. But it is always Soul which evolves, whether Spiritually, Psychically or Physically, in no matter what state and on no matter what plane.

When, in the course of its Evolution, Soul became a Pitri, or fully flowered Kamic entity, its Indryas and Karma-Indryas gave it contact with and impressions from Higher and more evolved Intelligences, from which arose the Idea or Thought of Self- -selfperception as opposed to desire perceptions; the state of consciousness called in Sanskrit Kama-Manas, and which is the human waking consciousness of each one of us; "self-consciousness," in short. The present Humanity, therefore is the Lunar Hierarchies. of Pitris which through metempsychosis and reincarnation have become the "men" in fleshly bodies that we know and are; still the same Souls as always, plus the accretion of one more state

which we have expanded and developed enormously in the millions of years that have gone by since first we became aware of "self."

This added state does not involve the destruction or loss of any former experience or acquisitions of Intelligence, constituting the four lower states of consciousness of which we have already spoken. It is super-added and involved in them, nourishes them and is nourished by them. The consciousness, intelligence and "characteristics" of the elemental and mineral kingdom flourish, act and react, and are under the same "laws" of minerals while in our bodies as before we had them and as will obtain after we leave them. And the same as regards the plant and animal characteristics, processes and states of consciousness represented in our breathing, the circulation of our blood, the growth, decay, discharge and rebuilding of tissues, the heart-beat, the nerve-impulses, as well as in many of our instincts, habits, tendencies, memories, hopes, fears, thoughts, desires and feelings. All the four lower states of consciousness exist in us, active and co-ordinated, if oftentimes unrecognized. We can interfere with them to some extent, can regulate them to some extent, can affect them externally and internally, by virtue of our higher state, our superior degree of Intelligence, but not beyond certain more or less clearly known and defined limits. We cannot call out of them more than is in them, unless we have first put it in them ourselves; and since we use them in large part, as we use ourselves, in ignorance of our true nature and of theirs, our use is often abusive and destructive; hence diseases of the physical, organic, emotional and mental parts. of our acquired natures.

Man is, therefore. a Soul of the fifth degree or Hierarchy of Intelligence, because five states of consciousness are active in him, though not yet fully flowered and co-ordinated. That is why he is called a "five-principled" Being and is represented by a fivepointed star symbolically, the points downward called the "horns of evil," because his ideas are immersed in desires; Manas, or self-consciousness, embodied in Kama; hence called Kama-Manas, or Lower Manas, the "personality" that is the human being.

Man assumes the waking human existence to be the highest conceivable state of consciousness, capable only of being further enlarged and expanded. All his science, all his religion, all his philosophy-all his psychology in short-are based on that assumption. He studies nature, he reflects upon his own existence and experiences, he speculates on "God" and "law," on life and death, on sleep and dreams, all from the assumption that waking consciousness is the "real," is the permanent and enduring and highest Intelligence. This is samvritti. The chemical elements act, reflect and speculate in their own way, and so also the vegetal and animal kingdoms, each contacting, acting upon and receiving reactions from the infinite Hosts of Souls, from the basis of the assumed "reality," conclusiveness and inclusiveness, of their particular state of consciousness and degree of Intelligence, whether this is done apper

ceptively or perceptively, that is knowingly or unwittingly. This also is samvritti, but in a far lesser way, on a far lower scale, than the samvritti of man, and therefore less difficult to surmount, because here it is Soul recognizing its identity and separateness from any and all experiences, but bound by the ever-increasing horde of desires and aversions that Manas is able to provide for the delectation or suffering of Kama, on whose impressions the Self-conscious Soul of man has too long been content to feed, without ever looking higher except to further gratify and enlarge the Kamic state in him. Thus when Higher Intelligences, in or out of the body, contact man, or when he seeks contact with Them, the almost insuperable barrier between them is man's insistent adhesion to the assumption that his own state of consciousness, his own knowledge and experience, his own ideas and opinions, are the only "reality," and that all else in the wide Universe, visible and invisible, is to be judged, and must be judged, from that stand-point only.

When a Buddha, a Jesus, or an H. P. Blavatsky, Souls of a higher order of Intelligence than ours, clothe themselves in our five Koshas and assume our five states of consciousness, they become externally "in all things like unto us." And when they contact us through speech, thought, and ideas, and sustain the five-to them-lower states they have picked up as a bridge of contact with us, by the same means that we ourselves maintain them, we see no difference at all between them and ourselves. Do they not have bodies like ours? Do they not wear clothes, eat, drink, sleep, suffer and enjoy physically and otherwise the same as ourselves? Do they not finally "die," even as we do? Do they not use the same terms of God, and Spirit and Soul and Life, and discuss metaphysical things and argue about religion and science and philosophy the same as we do? Where is the difference, if one exists?

Kama-Manas cannot understand; Kama-Manas cannot see. Therefore there is nothing to understand, nothing to see, other than what we understand and perceive of ourselves. Even so the animals might and doubtless do, within the limitations of their intelligence, reason and reflect about us, and the plants about the animals, and the mineral elements about the plants: all in the same Universe of Souls, each Soul seeing a world of its own, deaf and blind to all else; knowledge never anything but the extension of previous experiences, beliefs and opinions.

And when Higher and disembodied Intelligences contact us. internally, the same state of affairs obtains. Unless they clothe themselves in bodies like ours we cannot see them. Unless they speak by disturbance of the air we cannot hear them. We feel them and from that feeling ideas arise, but these ideas are always translated in terms of Kama-Manas; weighed, pondered, adjudged from the assumption of the reality of this state of consciousness, and the sufficiency and accuracy of our own Intelligence and experience. If a high idea reaches us and filtrates down into our

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