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 organi