VIII. The last member includes the four _dhyánas_. _Sammá Samádhi_, or Right Meditation, is the last member of the Supreme Path. In religion _Samádhis_ are of various natures, but now we will confine ourselves to one particular _Samádhi_. It is that state of mind in which dispersed thoughts are brought together and concentrated on one particular object. The chief feature is composure of the mind, and its essential characteristic is the restriction of thoughts from dispersion. Stability aids its sustentation and undisturbed happiness is its natural result. The primary stage of this state of mind is known as Upachára Samádhi,[26] the second, or advanced stage, as Uppaná Samádhi.[27] It is also divided into two classes. _Lokiya_[28] which any one may enter into; and _Lokuttara_,[29] which can be entered into only by those who are free from worldly desires. The first is a preliminary step to the attainment of the second. For the first, the devotee must give himself up to devotion in the manner prescribed in 3d, 4th and 5th angas of the _Arya_ astangikamarga chatuparisuddhi silas, and then free himself from the ten worldly troubles, which arise: from building houses; connections with family; excessive gains; the duties of a teacher; from manual work; journeys for another or for one’s own gain; sickness of teacher, pupils and parents; bodily sufferings; constant study, and worldly power and its loss. Being free from these he must then be acquainted with the systematic process of meditation, instructed by a friend or an eminent preceptor. Meditation is of two classes. First, that wherein the devotee exercises universal love of mankind, reflects that death is close at hand, and that the human body being liable to decay is not to be regarded with consideration. The second is that which applies to a man according to his moral nature.[30] These are forty in number. Taking one let us see how meditation should be practised. Man’s moral nature is divided into six classes: Sensuous, irascible, ignorant, faithful, discreet, reflective. The first three are evil, and the last three good qualities. If in any man’s nature an evil and virtue combine, that which predominates will influence his moral character. The process of meditation, then, is to be decided by the preceptor according to the tendency of the moral character as thus influenced.[31] The devotee then seeks retirement resigned to Buddha. A PROPHECY ABOUT THEOSOPHY. There are alleged to exist in India certain Sibylline books called _Nadigrandhams_. As the name indicates, they are compilations of astrological statements or predictions, and are supposed to contain actual prophecies fitting into the lives of inquirers as well as into the history of a village. They resemble the Sibylline books of Rome, which prophesied, it is said, for over two hundred years, all the important events in the affairs of the Eternal City.