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necessarily implies that the entity that so appears bears the stamp of some particular individual's individuality.
So, we have to ascertain beforehand in what entity or entities individuality has its seat of existence. Apparently it exists in the person's particular formation of body, and in his subjective experiences, (called his mind in their totality). On the death of the individual his body is destroyed; his lingasarîram being decomposed, the power associated with it becomes mingled in the current of the corresponding power in the macrocosm. Similarly, the third and fourth principles are mingled with their corresponding powers. These entities may again enter into the composition of other organisms. As these entities bear no impression of individuality, the Spiritualists have no right to say that the "disembodied spirit" of the human being has appeared in the séance-room, whenever any of these entities may appear there. In tact, they have no means of ascertaining that they belonged to any particular individual.
Therefore, we must only consider whether any of the last three entities appear in séance-rooms to amuse or to instruct Spiritualists. Let us take three particular examples of individuals and see what becomes of these three principles after death.
I. One in whom spiritual attachments have greater force than terrestrial attachments.
II. One in whom spiritual aspirations do exist, but are merely of secondary importance to him, his terrestrial interests occupying the greater share of his attention.
III. One in whom there exist no spiritual aspirations whatsoever, one whose spiritual Ego is dead or non-existent to his apprehension.
We need not consider the case of a complete Adept in this connection. In the first two cases, according to our supposition, spiritual and mental experiences exist together; when spiritual consciousness exists, the existence of the seventh principle being recognised, it maintains its connections with
