ers the throes
of disintegration in proportion to the intensity of those lower desires;
while it is the higher Manas, the pure man, which is associated with the
sixth and seventh principles, that goes into Devachan to enjoy there the
effects of its good Karma, and then to be reincarnated as a higher
personality. Now an entity that is passing through the occult training
in its successive births, gradually has less and less (in each
incarnation) of that lower Manas until there arrives a time when its
whole Manas, being of an entirely elevated character, is centred in the
individuality, when such a person may be said to have become a MAHATMA.
At the time of his physical death, all the lower four principles perish
without any suffering, for these are, in fact, to him like a piece of
wearing apparel which he puts on and off at will. The real MAHATMA is
then not his physical body but that higher Manas which is inseparably
linked to the Atma and its vehicle (the sixth principle)--a union
effected by him in a comparatively very short period by passing through
the process of self-evolution laid down by Occult Philosophy. When
therefore, people express a desire to "see a MAHATMA," they really do
not seem to understand what it is they ask for. How can they, with
their physical eyes, hope to see that which transcends that sight? Is
it the body--a mere shell or mask--they crave or hunt after? And
supposing they see the body of a MAHATMA, how can they know that behind
that mask is concealed an exalted entity? By what standard are they to
judge whether the Maya before them reflects the image of a true MAHATMA
or not? And who will say that the physical is not a Maya? Higher things
can be perceived only by a sense pertaining to those higher things;
whoever therefore wants to see the real MAHATMA, must use his
intellectual sight. He must so elevate his Manas that its perception
will be clear and all mists created by Maya be dispelled. His vision
will then be bright and he will see the MAHATMA wherever he may be, for,
being merged into the sixth and the seventh principles, which know no
distance, the MAHATMA may be said to be everywhere. But, at the same
time, just as we may be standing on a mountain top and have within our
sight the whole plain, and yet not be cognizant of any particular tree
or spot, because from that elevated position all below is nearly
identical, and as our attention may be drawn to something which may be
d