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upon. The only other argnment against the position is, that it is opposed "to the intuitive conception of the fitness of things." The doctrine presents a distinct line of cleavage, and I shall endeavour to find out, which of the divisions objection is taken to, on the aforesaid ground. Does it militate against Mrs. Kingsford's notion of the fitness of things that Dhyan Chohans should be allowed to have a hand in the fashioning of the planets, or that human entities should be allowed to rise to the height of Dhyan Chohans? The former can scarcely be objectionable. The offending doctrine then is that which teaches that the state of Dhyan Chohans is not beyond the reach of humanity. But a little reflection will show the perfect consonance of the doctrine with reason—and justice. If the Dhyan Chohans were free from the necessity of passing through all the different stages of evolutionary progress and thus appearing as men, at some time or another, where will be the dominion of absolute justice in the world? Such a monstrous doctrine, in fact, would be but the restatement of the horrid Clavinistic dogma of salvation by election and damnation by predestination. I would request the gifted lady to consider whether the doctrine as presented by Mr. Sinnett is so much opposed to the fitness of things as she imagines. Mrs. Kingsford lays down that the doctrine of Dhyan Chohan is common alike to Buddhism and Christianity, and then goes on to explain it from her own stand-point. "It is taught" she says, "by the former of these religions [i. e. Buddhism] that whenever a Buddha passes into Nirvana, his Karma is poured out through the worlds as a living moral energy whereby a fresh influx of spiritual life is developed." To this she offers as a parallel the Christian doctrine embodied in the saying of Christ—"If I go not away, the Paraclete will not come to you; but if I go, I will send him to you."
With all deference, I must here submit that Mrs. Kingsford has taken an entirely wrong view of the nature of the energy, evolved by a Monad in the state of mukti (freedom from the wheel of births and deaths), and also of the Nirvanic con-
