found such persons with the great adepts of whom they vaguely hear.'
There can be no better evidence of the falsity of the whole conception
than you are yourself. For to prove to you that you were the sport of a
delusion, although your own experience as a _mahatma_ in regard to the
secret processes of nature, and the sensations attendant upon subjective
conditions, exactly corresponded to those of all other _mahatmas_, you
have, under my tutelage, at various times allowed yourself to fall into
trance-conditions, when, owing to occult influences which we have brought
to bear, a totally different idea concerning 'nature, man, the origin of
the universe, and the destinies toward which its inhabitants are
tending,' was presented to your sixth sense, which appeared 'absolute
truth' at the time, and which would have continued to seem so, had I not
had the power of intromitting you through trance-conditions into a
totally different set of apparent truths on the same subject, which were
no more to be relied upon than the other. The fact is, that no seer, be
he Hindoo, Buddhist, Christian, or of any other religion, is to be
depended upon the moment he throws himself into abnormal organic
conditions. We see best, as you have now learnt, into the deepest
mysteries with all our senses about us. And the discovery of this great
fact was due to woman; and it is for this reason that _mahatmas_ shrink
from female _chelas_--they are afraid of them. According to their
philosophy, women play a poor part in the system of the universe, and
their chances of reaching the blissful condition of _nirvana_ are
practically not to be compared with those of the men.

"There is no such thing as subjectivity apart from objectivity. Mr
Sinnett very properly tells you 'that occult science regards force and
matter as identical, and that it contemplates no principle in nature as
wholly immaterial. The clue to the mystery involved,' he goes on to say,
'lies in the fact, directly cognisable by occult experts, that matter
exists in other states than those which are cognisable by the five
senses;' but it does not become only cognisable subjectively on that
account. You know very well, as an old _mahatma_, that you can cognise
matter now with your sixth sense as well as with your five while in a
perfectly normal condition, that you could not cognise except in trance-
conditions before, and which even then you could only cognise
incorrectly. The much-vau