nted sixth sense of _mahatmas_ needs sharpening
as much as their logic, for you can no more separate subjectivity from
objectivity than you can separate mind from matter. Christians, if they
desire it, have a right to a heaven of subjective bliss, because they
consider that they become immaterial when they go there; but Buddhists,
who admit that they are in a sense material while in _devachan_ or
_nirvana_, and deny that their consciousness in that condition is in the
same sense objective as well as subjective, talk sheer nonsense." Ushas
used a stronger expression here, but out of consideration for my old
_mahatma_ friends, I suppress it.

"'_Devachan_', says our Guru--speaking through his disciple in order to
escape from this dilemma--'will seem as real as the chairs and tables
round us; and remember that above all things, to the profound philosophy
of occultism, are the chairs and tables, and the whole objective scenery
of the world, unreal and merely transitory delusions of sense.' If, as
he admits, they are material, why should they be more unreal than the
chairs and tables in _devachan_, which are also material, since occult
science contemplates no principle in nature as wholly immaterial? The
fact is, that there is no more unreal and transitory delusion of sense
than those 'states' known to the adepts as _devachan_ or _nirvana_; they
are mere dreamlands, invented by metaphysicians, and lived in by them
after death--which are used by them to encourage a set of dreamers here
to evade the practical duties which they owe to their fellow-men in this
world. 'Hence it is possible,' says our author, 'for yet living persons
to have visions of _devachan_, though such visions are rare and only one-
sided, the entities in _devachan_, sighted by the earthly clairvoyant,
being quite unconscious themselves of undergoing such observation.' This
is an erroneous and incorrect assumption on the Guru's part. 'The spirit
of the clairvoyant,' he goes on, 'ascends into the condition of
_devachan_ in such rare visions, and thus becomes subject to the vivid
delusions of that existence.' Vivid delusions indeed, the fatal
consequences of which are, that they separate their votaries from the
practical duties of life, and create a class of idle visionaries who,
wrapping themselves in their own vain conceits, would stand by and allow
their fellow-creatures to starve to death, because, as Mr Sinnett frankly
tells us, 'if spiritual exist