I do not think that, as regards the nature of this principle, there can in reality exist any difference of opinion between the Buddhist and Brahmanical philosophers. Buddhist and Brahmanical initiates know very well that mysterious circular mirror composed of two hemispheres which reflects as it were the rays emanating from the "burning bush" and the blazing star--the spiritual sun Shining in CHIDAKASAM. The spiritual impressions constituting this principle have their existence in an occult power associated with the entity in question. The successive incarnations of Buddha, in fact, mean the successive transfers of this mysterious power, or the impressions thereof. The transfer is only possible when the Mahatma* who transfers it has completely identified himself with his seventh principle, has annihilated his Ahankaram, and reduced it to ashes in CHIDAGNIKUNDUM, and has succeeded in making his thoughts correspond with the eternal laws of Nature and in becoming a co-worker with Nature. Or, to put the same thing in other words, when he has attained the state of Nirvana, the condition of final negation, negation of individual, or separate existence.** --------- * The highest adept. * In the words of Agatha in the "Maha-pari-Nirvana Sutra," "We reach a condition of rest Beyond the limit of any human knowledge" --Ed. Theos. --------- VII. Atma.--The emanation from the absolute, corresponding to the seventh principle. As regards this entity there exists positively no real difference of opinion between the Tibetan Buddhist adepts and our ancient Rishis. We must now consider which of these entities can appear after the individual's death in seance-rooms and produce the so-called spiritualistic phenomena. Now, the assertion of the Spiritualists, that the "disembodied spirits" of particular human beings appear in seance-rooms, necessarily implies that the entity that so appears bears the stamp of some particular personality. So, we have to ascertain beforehand in what entity or entities personality has its seat of existence. Apparently it exists in the person's particular formation of body, and in his subjective experiences (called his mind in their totality). On the death of the individual his body is destroyed; his lingasariram being decomposed, the power associated with it becomes mingled in the current of the corresponding power in the macrocosm. Similarly, the third and fourth principles are mingled with their corresponding powers. These entities may again enter into the composition of other organisms. As these entities bear no impression of personality, the Spiritualists have no right to say that the disembodied spirit of the human being has appeared in the seance-room whenever any of these entities may appear there. In fact, they have no means of ascertaining that they belonged to any particular individual.