of his will, and so, being quite unaware of their source, he jumps. at the conclusion that the "spirits" are the agents in their production. He is confirmed in his opinion because science refuses to recognize any super-physical intelligences or forces, and answers his demands for an explanation of those which he knows are veritable facts by pooh-poohing their existence, while intimating to the unfortunate but thoroughly honest "medium" that he is a knave, a fool, or a promising candidate for a lunatic asylum. Theosophy alone offers a reasonable and logical explanation for these phenomena, more of which will be reached and accounted. for when we take up a class of higher "astral" bodies. The Linga Sarira is universal in nature; everything, whether "organic" or inorganic, has its astral counterpart-its medium for relating it more or less closely with Prana.

The next astral man with which, taking them in an ascending scale, we have to deal has been termed the Kama Rupa, or Body of Desire. Unlike the Linga Sarira, it is only formed after death, and arises in the following manner. The reïncarnation of man's spiritual Triad in a new, purely animal body sets up in the latter a distinct Thinking Principle, possessing potentially all the pow ers, creative and constructive, appertaining to the True Thinker, the Higher Manas. This, known in Theosophical literature as the Lower Manas, becomes united to Kama, or the lower sensual desires, in its efforts to elevate these to its own plane, for the whole scheme of evolution is viewed by Theosophy as elevating to their own plane of the consciousness of entities "crucified" in matter below them by Hierarchies consciously and intelligently acting from above. It is the direct outcome of an Infinite, Intelligent, and Divine Compassion, and not the result of blind force seeking unconsciously the lines of least resistance, as modern science would fain have us believe. This imparting of its own qualities to Kama enables the latter to create for itself an astral body of greater or lesser vitality and durability according to the degree to which it has received and conquered the Manasic Essence. For, if Manas have conquered in its association with the sensuous desires of Kama, the latter is so weakened by the consequent elevation and transmuting of its essence to Manasic planes that the Kama Rupa will be but a faint, short-lived will-o'-thewisp; but if Kama conquer, then does the Manasic essence become degraded or "fallen" from its plane, and the Rupa will be proportionately vigorous. But, although possessing enough borrowed or stolen force to construct sub-consciously a body, this Rupa has no Thinking Principle, or "I am I" center of con

sciousness, within it, and at once sinks to the animal condition of consciousness, even below the higher animals. It drifts helplessly about on the astral plane, drawn hither and thither by currents of desires generated by men. Hence it is a constant element at spiritual séances, and a most dangerous one. For it is but a vile, conscienceless bundle of desires and unsatisfied passions, unconsciously seeking expression upon the material plane, the only one capable of affording this. Drawn to a "circle", it may have a spurious semblance of self-consciousness reflected upon it by the minds of those present, just as a physical corpse may for a time be galvanized into a semblance of life by electriccity. Or, perhaps, its condition is more like that of a hypnotized person whose consciousness is also deprived of its synthesizing center by the force of the hypnotizer's will, and who therefore simply reflects whatever is projected into his mind as though it had originated there.

It will at once be apparent how undesirable is traffic with these Kama Rupas in séance rooms. Nothing pure, unselfish, or aspiring can come from such a source, while it is quite possible for a person, and especially so weakly an organized one as a "medium" must be, to have one or more of such entities attach themselves permanently to him. Especially is this to be feared when there is a strong bond of magnetic attraction between the "spook" and the kamic nature of the personality to which it has been thus attracted by similar impure desires. JEROME A. ANDERSON, M. D.

(To be concluded.)

A

SANSCRIT DERIVATION OF "AMERICA".*

CCORDING to Hindu geography the Continent of America was divided into three parts: Southern, Central (including what are now Mexico and the United States), and North America. South America was known by the name of Ramanaka, and is thus called in the Vishnu Purana. The word Ramyaka can be used to derive America from. This last word means "the beautiful all around”.

The Mahabharata describes South Americans as "men of fair

*These two short contributions were sent to the PATH independently of each other, and both are by Brahmins in different parts of India.

complexion and of handsome personage". Central America was known as Heranmayaka, and took its name from a very large river carrying gold. [This may be the Orinoco.] This division was said to contain three mountains, one of gold mines, another of silver mines, and the third of diamonds. One of these mountains was situated near the abode of a famous lady of that land, who was known by the name of "Swyamperbha" or "self-illumined". Of her the Mahabharata says, "Here lies the permanent abode of that lady the disciple of Sandalia, a famous philosopher, who was dissatisfied with the Vedic teachings and tried to find the way to emancipation by her own yoga". We read of this lady Swyamperbha in Ramayana, where she is described as an enchantress and magician, having her abode somewhere in southern India, and who assisted the Ambassador Sugriva to find the abode of Sita in Ceylon.

S. T. KRISHNAMACHARYA.

Thinking over the name of "America" and being attracted to a philological investigation of the word, I find that it is in fact a Sanscrit one. This does not seem to have been thought of before, and I give it now for the benefit of studious Theosophists as well as Brahmins like myself. Amrâvati is the capital of Indra. From this word is derived or is taken the word Amrâ, i. e., "where the Devas live", which would signify a very beautiful land. According to the rules of Sanscrit grammar the word Amrâ becomes Amrika (or America), i. e. the place of the Devas.

Now if we add to this the hint given by H. P. B. that America is the land of the new race, and if we reflect on the great progress made in America, upon the industry of its inhabitants, their ingenuity and freedom of thought, together with the wealth found in it—for every kind of natural wealth has been discovered in America, this derivation of the name is extremely interesting and will no doubt be instructive to a great many.

R. B. K. L.

WHY should there be such sorrowful contention? You honor what we honor, both alike: then we are brothers as concerns religion. Fo-sho-hing-tsan-king, v. 2, 264, 5.

FACES OF FRIENDS.

THE name of Rosophical work of H. P. Blavatsky as is that

HE name of Keightley is probably as intimately associated

of any other person, and one or other of the two Keightleys has always been working steadily in all parts of the Society's organization. The present article introduces the picture of Bertram Keightley as one of our old friends.

Bertram was born on the fourth of April, 1860, at Birkenhead, England. His father was a solicitor in Liverpool, and he also is a member of the bar. He says that his parents were both influenced to some extent by Swedenborgian thought. His education began at the Charterhouse, a famous school, was then carried on in Germany and France, and finished at Trinity College, Cambridge. There he took the degree of Master of Arts, after mathematical Tripos.

He came into Theosophy quite naturally. Having studied Mesmerism at Cambridge, that led to his reading Eliphas Lévi, and then mediæval mystics and neo-Platonic writers. Later, having read Mr. Sinnett's Esoteric Buddhism and recognizing in it the outline of a system which would coördinate previous study and furnish a complete philosophy, he decided to make the acquaintance of the author. This is another proof of the value of that book. Keightley obtained an introduction to Mr. Sinnett and attended meetings of the local Lodge, and then, early in 1884, was admitted to the Society, together with Archibald Keightley and Mr. and Mrs. Cooper-Oakley, by Col. H. S. Olcott, then in England.

He first met H. P. B. at a special meeting of the London Lodge in Mr. Hood's rooms in Lincoln's Inn, H. P. B. turning up then quite unexpectedly to the astonishment of all, as they supposed her to be in Paris. I may add here that H. P. B. was in Paris just before this meeting, and suddenly informed me that she was ordered to go quickly to the London Lodge, although she was then not feeling well. Brother Keightley spent much of the spring and summer of 1884 in H. P. B.'s company in Paris and England, going with her to Germany. At the same time while in England he met me for the first time, as I was on my way to India.

In 1885 Brother Keightley was Hon. Sec. of the London Lodge. until the formation of the Blavatsky Lodge upon the return of H. P. B. to London. In 1887, H. P. B. being sick at Ostende, he went over twice to that city to urge her to come to London and help them, accompanying her back to one of the suburbs of London after the second visit. In the same year he joined with Archibald Keightley and the Countess C. Wachtmeister in forming the celebrated Lansdowne Road household, where H. P. B. lived for a long time. After that he worked with Archibald Keightley, helping H. P. B. on the Secret Doctrine from May, 1887, until its publication.

According to a request made by H. P. B., Brother Keightley came to New York in the fall of 1889, and visited nearly the greater part of the Branches in the United States, attending the Convention at Chicago in 1890 as special delegate, returning in 1890 to Europe. Then a month afterwards, again at H. P. B.'s request, he went to India, where he was elected General Secretary of the Indian Section, which office he has held since then. While in India he visited all parts of it, and some places several times. In 1891 he came for a brief visit to London, after the death of H. P. B., returning to India shortly afterwards, and leaving India again in January, 1893. Being in London in April, 1893, he again travelled to America and was a delegate from the European and Indian Sections at the American Convention of that month. Both Bertram and Archibald Keightley have been thus associated with the Society for several years, and while Archibald has not been in India, where Bertram went so often, he has been in Australia where Bertram never went, and both of them have been several times in America, each having visited not only the Eastern but also the extreme Western Coast of the American continent. Brother Keightley is therefore well known to a great many members, who may like once more to see his face or to show his picture to those who have heard of him. His constitution is strong, his energy very great, and his ability to deal with Theosophical doctrines has never been doubted by those who have heard him speak. As he says himself, no one can tell of the future, so that future he leaves to itself.

WILLIAM Q. JUDGE.

WHAT is it to you

whether another is guilty or guiltless?

Come, friend, atone for your own offense.-Mahavagga, K. 2, c. 27.