it will be abundantly
clear that, accepting the nomenclature of occult science, one cannot
speak of an abstract force without being guilty of a palpable absurdity.
What is meant by Jiva being a "form of force," &c., is that it is matter
in a state in which it exhibits certain phenomena, not produced by it in
its sensuous state; or, in other words, it is a property of matter in a
particular state, corresponding with properties called, under ordinary
circumstances, heat, electricity, &c., by modern science, but at the
same time without any correlation to them. It might here be objected
that if Jiva was not a force per se, in the sense which modern science
would attach to the phrase, then how can it survive unchanged the grand
change called death, which the protoplasms it inheres in undergo? and
even granting that Jiva is matter in a particular state, in what part of
the body shall we locate it, in the teeth of the fact that the most
careful examination has not been successful in detecting it? Jiva, as
has already been stated, is subtle supersensuous matter, permeating the
entire physical structure of the living being, and when it is separated
from such structure life is said to become extinct. It is not
reasonable therefore to expect it to be subject to detection by the
surgeon's knife. A particular set of conditions is necessary for its
connection with an animal structure, and when those conditions are
disturbed, it is attracted by other bodies, presenting suitable
conditions. Dr. Yaegar's "odorigen" is not Jiva itself, but is one of
the links which connects it with the physical body; it seems to be
matter standing between Sthula Sarira (gross body) and Jiva.

--Dharanidar Kauthumi

Introversion of Mental Vision

Some interesting experiments have recently been tried by Mr. F.W.H.
Myers and his colleagues of the Psychic Research Society of London,
which, if properly examined, are capable of yielding highly important
results. With the details of these we are not at present concerned: it
will suffice for our purpose to state, for the benefit of readers
unacquainted with the experiments, that in a very large majority of
cases, too numerous to be the result of mere chance, it was found that
the thought-reading sensitive obtained but an inverted mental picture of
the object given him to read. A piece of paper, containing the
representation of an arrow, was held before a carefully blindfolded
thought-reader