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instruction which angels like Basiris can ever give him. I do not profess to say anything about the way in which spiritual truths are being learnt by the "adepts" of France, the "adepts" of America, and, probably, also the adepts of Patagonia and Zululand alluded to by "Alif" in his review of the author's book in the "Psychological Review,"; but Vyasa was an Eastern adept; and, it must be presumed that he possessed at least the powers now exercised by adepts in Tibet and India. In the Hindu Puranas, there are, no doubt, instances recorded of initiates having received information and instruction through the assistance of intelligent powers of nature. But there is very little resemblance between such powers and angels like Busiris. When the author succeeds in finding out the mode in which an adept communicates with these powers, and obtains a clue to construe the cipher which nature herself uses, he will be in a better position to understand the difference between spirit communion in a séance-room and the way in which initiates of Ancient Aryavarta gathered their information on various subjects. But what necessity was there for anything like special revelation in the case of the Mahabharata? As regards the facts of history mentioned therein, there could not be any need for Vyasa's interiors being opened;" as he had merely to record the events occurring before his very eyes. He was, in fact, the "father" of Pandu and Dhritarashtra, and all the events mentioned in the Mahabharata took place during his lifetime. As regards the various philosophical discourses such as Bhagvatgita in "Bheeshmaparvam," "Sanat Sujatyam" in "Udyogaparvam" and Uttaragita in "Amsasanikaparvam," many of the learned Pundits of India are of opinion that orginally they were not included in the Mahabharata. Whatever may be the strength of the reasons given by them for saying so, it is clear to those, who are acquainted with the real history of Aryan thought, that all the esoteric science and philosophy contained in the Mahabharata existed long before Vyasa was born. This work did not mark the advent of a new era in Aryan philosophy or introduce into the Aryan
