There are many modes of life; there are lower and higher planes. No man in one short article can write away all possible future misconceptions; both sides must be presented, and they shall be in this Magazine. We need therefore here warn readers, that Mr. Sinnett does not by any means desire them to understand that in saying that the Mahatma quoted has “certain specific attachments,” he would convey the impression that such a great Being has to struggle with the limitations of a family, or that he has given up one legitimate set of ties only to assume others similar. Far from that. The nature of the attachment referred to, is quite as undefinable at Mr. Sinnett’s hands as it is at those of the readers, and we think it would be wise for the critic to state with clearness what the attachment is, in order that all readers may for themselves be able to judge of the full meaning, extent and connection of Mr. Sinnett’s reference, and what use can properly be made of it for comparison or analysis. The Mahatma studies the Bagavad-Gita in its higher sense, and all through that book the “passionless ascetic” is lauded. What does it mean? Neglect of life and family? Never! But sometimes one gets out of family defects quite naturally. Yet the world says that _Bagavad-Gita_ inculcates stony hearted selfishness, even as they carp at _Light on the Path_ when it says “the eyes must be incapable of tears; ambition and desires must be killed out.” These are hard sayings. Theosophy is full of difficult sayings, just as Jesus of the Christians said his parables were. But Bagavad-Gita is the divine colloquy; and it is asserted that a Mahatma dictated Light on the Path.—[ED.] HERMES TRISMEGISTUS. THE FOURTH STATE OF MATTER DESCRIBED IN THE SMARAGDINE TABLET.