dha's Nirvana is placed by Barth ("Religions of India," p.
106), &c., about 476 B.C., and his birth therefore at about 556 B.C.?
It would be exceedingly interesting if the Adepts would give a sketch
however brief of the history of India in those centuries with authentic
dates.

8. Sankaracharya's date is variously given by Orientalists, but always
after Christ. Barth, for instance, places him about 788 A.D. In
"Esoteric Buddhism" he is made to succeed Buddha almost immediately (p.
149). Can this discrepancy be explained? Has not Sankaracharya been
usually classed as Vishnuite in his teaching? And similarly has not
Gaudapada been accounted a Sivite? and placed much later than "Esoteric
Buddhism" (p.147) places him? We would willingly pursue this line of
inquiry, but think it best to wait and see to what extent the Adepts may
be willing to clear up some of the problems in Indian religious history
on which, as it would seem, they must surely possess knowledge which
might be communicated to lay students without indiscretion.

We pass on to some points beyond the ordinary range of science or
history on which we should be very glad to hear more, if possible.

9. We should like to understand more clearly the nature of the
subjective intercourse with beloved souls enjoyed in Devachan. Say, for
instance, that I die and leave on earth some young children. Are these
children present to my consciousness in Devachan still as children? Do
I imagine that they have died when I died? or do I merely imagine them
as adult without knowing their life-history? or do I miss them from
Devachan until they do actually die, and then hear from them their
life-history as it has proceeded between my death and theirs?

10. We do not quite understand the amount of reminiscence attained at
various points in the soul's progress. Do the Adepts, who, we presume,
are equivalent to sixth rounders, recollect their previous incarnations?
Do all souls which live on into the sixth round attain this power of
remembrance? or does the Devachan, at the end of each round bring a
recollection of all the Devachans, or of all the incarnations, which
have formed a part of that particular round? And does reminiscence
carry with it the power of so arranging future incarnations as still to
remain in company with some chosen soul or group of souls?

We have many more questions to ask, but we scruple to intrude further.
And I will conclude here by repeating t