The Mahatma Letters to A. P. Sinnett from the Mahatmas M. & K. H.

Devachan—death and re-birth in Kama-Loka—love and hatred the only immortal feelings—only those we have loved exist for us in Devachan—the memories which only affect personality blotted out—duration of Devachan—no perception of time—Devachan and Avitchi created by ourselves during life ; 127. Importance of predominant feeling at moment of death—the events of whole life seen in vision at death—only adepts and sorcerers know they are dead—they only are immortal—co-workers with nature for good or evil—definition of Immortality—self-consciousness—memory regained by even good men only in Devachan—" soul " becomes unconscious at death in all cases—faculties of perception, cogitation and volition, become extinct for ever at death ; 128. Apparitions—no essential difference between doctrines of Eliphas Levi and those of K.H.—what immortality signifies to initiates and occultists—several kinds of immortality—the full adept in relation to death ; 129. Chohans, Planetary spirits and immortality—E. Levi speaks of personal not spiritual Egos—co-workers with nature—annihilation and the eighth sphere—potentiality for evil in man greater than for good—Sorcerers and immortality ; 130. Suicides separated from higher principles by a gulf—not so in victims of accidental death—Dhyan Chohans do not guide living human Egos but protect victims of accidental death—victims sleep but to awake at the hour of last judgment—the struggle between the 6th and 7th and 5th and 4th principles ; 131. Reborn on earth immediately if insufficient material for Devachan—only shells and suicides can be attracted to a Séance—suicide a question of motive and responsibility—effect of suicide during temporary insanity—Guitian ; 132. Bulk of phenomena of spiritualists due to shells—unconscious 5th principle (soul) cannot communicate with a living organism—Allan Kardec not quite immaculate—even Dugpas capable of teaching the highest morality—preaching with an end in view proves little ; 133. The time for the obscuration of a planet—a man must love or hate well to be in either Devachan or Avichi—" Nature spues the luke warm out of her mouth " ; 134.

LETTER NO. XXI.—From A.P.S. to K.H. Queries in regard to post mortem conditions of accidents and suicides ; 135. K.H.'s replies to same—the teaching given is the rule—exceptions enforce the rule—K.H. accused of contradictions and inconsistencies ; 136.

LETTER NO. XXII.—To A. O. Hume. Dual attributes of Universal and human Mind—conscious and mechanical functions—the conscious attribute of Universal Mind a hypothesis only, but scientific fact in finite mind—the human brain—voluntary and involuntary nervous systems—man potentially more powerful than " God "—contrary to finite, infinite mind exhibits only mechanical functions of Cerebellum ; 137. The extent of the knowledge of an adept and of a planetary spirit—laws of Nature mechanical—Motion the eternal and uncreated deity ; " God " cannot be both intelligent and wholly material—a God with intelligence would be a fiend in view of the existence of evil ; 138. The Mosaic deity, " No Being "—Vedantic Acosmism—greatest adepts have not penetrated beyond the Solar System—but they know with certainty of other Solar Systems—Motion governs laws of Nature—no room for a moral Governor of the Universe—darkness does not comprehend light because it is annihilated by it—whence the Immutable Laws and their supposed Creator ; 139. Nepaulese Swabbhavikas—Swabbhavat is force—a force of limitless potentiality, but yet not " God " because man can use it—the multiform manifestations of life made perceptible by force ; 140. Man can become his own creator and ruler—Immutable Laws eternal and uncreated—only one law in the Universe—Nature disproves the theory of an all-loving,