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of Life Atoms" (p. 535, "Five Years of Theosophy") written by the same auther, with anima mundi which is equivalent to astral light (See p. 301, Vol. I, Isis Unveiled). And again the same author has identified this very principle with karana sarira in an article on "The Septenary Principle in Esotericism" (p. 193, "Five Years of Theosophy"). Here then we have a mysterious principle which was at first described as an indestructible force different from astral light, which was afterwards identified with the astral light itself, and which was ultimately transformed into karana sarira. And yet we are bound to accept the classification, it would appear, as thoroughly scientific and correct.
The third principle of the original classification is stated to be the astral body, otherwise called therein Linga Sarira. It is considered as sukshma sarira in "The Septenary Principle in Esotericism" above referred to; in another place (p. 197), however, in the same article, it is considered as a part of the manomaya kosa. The "original teaching" places this principle in the second group which represents the Perisprit of man. It is apparently transferred to the first group representing the physical man in the "Transmigrations of life Atoms" (p. 538). It is brought back into the second group subsequently (see p. 235, The Path, November 1886, and p. 70, The Theosophist, Nov. 1886). In the present article it is again retransferred to the first group (p. 451, 1. 23). It will be interesting to notice further in this connection that this principle is described as something difierent from the astral body in "Esoteric Buddhism." More than five years have elapsed since the appearance of the "original teachings," and yet we are not quite certain whether this third principle is a part of the physical man or of the astral man. Moreover the "original teaching" says that this principle dies with the body. "Esoteric Buddhism" repeats the same lesson. But this principle is made to survive the dissolution of the physical body in "The Theories about Reincarnation and Spirits" (paras. 3 and 4, p. 235, The Path, Nov. 1886). My critic, however, reverts to the original view in her present article (p. 451, lines 3, 4, 5). In
