will never turn around to
have a look at his spiritualistic friends.

In the third of the above three cases there is, by our supposition, no
recognition of spiritual consciousness or of spirits; so they are
non-existing so far as he is concerned. The case is similar to that of
an organ or faculty which remains unused for a long time. It then
practically ceases to exist.

These entities, as it were, remain his, or in his possession, when they
are stamped with the stamp of recognition. When such is not the case,
the whole of his individuality is centred in his fifth principle. And
after death this fifth principle is the only representative of the
individual in question.

By itself it cannot evolve for itself a new set of objective
experiences, or, to say the same thing in other words, it has no
punarjanmam. It is such an entity that can appear in seance-rooms; but
it is absurd to call it a disembodied spirit.* It is merely a power or
force retaining the impressions of the thoughts or ideas of the
individual into whose composition it originally entered. It sometimes
summons to its aid the Kamarupa power, and creates for itself some
particular ethereal form (not necessarily human).

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* It is especially on this point that the Aryan and Arahat doctrines
quite agree. The teaching and argument that follow are in every respect
those of the Buddhist Himalayan Brotherhood.--Ed. Theos.
--------

Its tendencies of action will be similar to those of the individual's
mind when he was living. This entity maintains its existence so long as
the impressions on the power associated with the fifth principle remain
intact. In course of time they are effaced, and the power in question
is then mixed up in the current of its corresponding power in the
MACROCOSM, as the river loses itself in the sea. Entities like these
may afford signs of there having been considerable intellectual power in
the individuals to which they belonged; because very high intellectual
power may co-exist with utter absence of spiritual consciousness. But
from this circumstance it cannot be argued that either the spirits or
the spiritual Egos of deceased individuals appear in seance-rooms.

There are some people in India who have thoroughly studied the nature of
such entities (called Pisacham). I do not know much about them
experimentally, as I have never meddled with this disgusting,
profitless, and dangerous branch of investigation.

T