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But by itself it does not represent any Sakti. You may, if you please, call Sakti, an attribute of Akâsa.
I do not think that as regards the nature of this principle there can, in reality, exist any difference of opinion between the Buddhist and Brahmanical philosophers.
Buddhist and Brahmanical initiates know very well that mysterious circular mirror composed of two hemispheres which reflects as it were the rays emanating from the "burning bush" and the blazing star—the Spiritual sun shining in Chidâkâsam.
The spiritual impressions constituting this principle have their existence in an occult power associated with the entity in question. The successive incarnations of Buddha, in fact, mean the successive transfers of this mysterious power or the impressions thereon. The transfer is only possible when the Mahatma*[1] who transfers it, has completely identified himself with his seventh principle, has annihilated his Ahankáram, and reduced it to ashes in Chidagnikundam and has succeeded in making his thoughts correspond with the eternal laws of nature and in becoming a co-worker with nature. Or to put the same thing in other words, when he has attained the state of Nirvâna, the condition of final negation, negation of individual or separate existence.†[2]
VII. Atma.—The emanation from the absolute; corresponding to the seventh principle. As regards this entity there exists positively no real difference of opinion between the Tibetan Buddhist adepts and our ancient Rishis.
We must now consider which of these entities can appear after the individual's death in sèance-rooms and produce the so-called spiritualistic phenomena.
Now, the assertion of the Spiritualists that the "disembodied spirits" of particular human beings appear in séance-rooms
