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to his immortal Atma and the developed and purified spiritual Ego in which they inhere.
The second proposition above stated is opposed to all the ancient traditions of Eastern nations and the teachings of all the Eastern adepts, and I do not think that any passage in support of it can be found in Bhagavat-Gita.
The last statement above-quoted is certainly a very extraordinary proposition; and I shall be very happy it the author can point out any authority for it in the Bhagavat-Gita or in the other portions of Mahabharata.
Whatever may be the nature of the purely ideal or subjective existence experienced in Devachan after death and before the next birth, it cannot be held that the artist or musician carries on his "occupations" except by way of ideation.
I shall now leave it to the readers to say whether this assertion is really "based upon foundations more substantial than mere fancies and speculations".
The second doctrine of Theosophy which Mr. Oxley notices in his article is that "occult powers and esoteric wisdom can only be attained by the severest asceticism and total abstention from the use of the sensual degrees in nature in their physical aspect." If this doctrine is universally admitted, he says, physical embodiment would be impossible. I can safely assure him that this contingency is not likely to happen under the present conditions of our planet; and I am unable to understand how physical embodiment is desirable in itself. It yet remains to be proved that "occult powers and esoteric wisdom" can be acquired from the teachings of Hierosophy without the restrictions imposed by esoteric Theosophy.
The learned author further adds that under the conditions abovementioned "the powers of adept life cannot be perpetuated by hereditary descent". He evidently thinks that this fact discloses a very great defect in the theosophical system. But why should adept life be perpetuated necessarily by hereditary descent? Occult wisdom has been transmitted from
