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materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between individuality and personality, between individual and personal immortality and some other truths, they would be more easily persuaded that Occultists may be fully convinced of the monad's immortality, and yet deny that of the soul — the vehicle of the personal Ego; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the Rupa-Loka, and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the Theosophists who are true Spiritualists, while the modern sect of that name is composed simply of materialistic phenomenalists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the