Letter №68

with the Chohan, and mirabile dictu! — with both the sahibs, "the young men by the name of" — Scott and Banon. To amuse you I will ask H.P.B.to send you with this a page of the "Banon papyrus", an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "Disinherited" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed Eglinton to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of the Pioneer. None of us but the highest Chutuktus are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — Mrs. Gordon. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

correct and literal translation of the Pali, Sanskrit, and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal MONAD. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the Spiritual Soul, or the Immortal monad — a combination of the fifth, sixth and seventh. (*) 



(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."

P.S. — I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-initiateswithin my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already