are merely rediscoveries, which, following the law of gradual progress, you make more perfect, yet in enunciating, you are not the first to explain them.”  We learn more easily that which we have heard about, or learnt in childhood.  If, as averred, the Western nations have separated themselves from the great Aryan stock, it becomes evident that the races that first peopled Europe were inferior to the root-race which had the Vedas and the pre-historic Rishis.  That which your far-distant forefathers had heard in the secrecy of the temples was not lost.  It reached their posterity, which is now simply improving upon details.

Question iv.—­Is the Moon immersed in matter?

No “Adept,” so far as the writers know, has ever given to “Lay Chela” his “views of the moon,” for publication.  With Selenography, modern science is far better acquainted than any humble Asiatic ascetic may ever hope to become.  It is to be feared the speculations on pp. 104 and 105 of “Esoteric Buddhism,” besides being hazy, are somewhat premature.  Therefore, it may be as well to pass on to—­

Question V.—­About the mineral monad.

Any English expression that correctly translates the idea given is “authorized by the Adepts.”  Why not?  The term “monad” applies to the latent life in the mineral as much as it does to the life in the vegetable and the animal.  The monogenist may take exception to the term and especially to the idea while the polygenist, unless he be a corporealist, may not.  As to the other class of scientists, they would take objection to the idea even of a human monad, and call it “unscientific.”  What relation does the monad bear to the atom?  None whatever to the atom or molecule as in the scientific conception at present.  It can neither be compared with the microscopic organism classed once among polygastric infusoria, and now regarded as vegetable and ranked among algae; nor is it quite the monas of the Peripatetics.  Physically or constitutionally the mineral monad differs, of course, from that of the human monad, which is neither physical, nor can its constitution be rendered by chemical symbols and elements.  In short, the mineral monad is one—­the higher animal and human monads are countless.  Otherwise, how could one account for and explain mathematically the evolutionary and spiral progress of the four kingdoms?  The “monad” is the combination of the last two Principles in man, the 6th and the 7th, and, properly speaking, the term “human monad” applies only to the Spiritual Soul, not to its highest spiritual vivifying Principle.  But since divorced from the latter the Spiritual Soul could have no existence, no being, it has thus been called.  The composition (if such a word, which would shock an Asiatic, seems necessary to help European conception) of Buddhi or the 6th principle is made up of the essence of what you would call matter (or perchance a centre of Spiritual Force) in its 6th and 7th condition or state; the animating atman being part of the one life or Parabrahm.  Now the Monadic Essence (if such a term be permitted) in the mineral, vegetable and animal, though the same throughout the series of cycles from the lowest elemental up to the Deva kingdom, yet differs in the scale of progression.