such manifestations are taking place may be able to discover what the entity who produces them is attempting to say or do, and may thus put an end to the disturbance. This would not, however, invariably be the case, as these elemental forces are occasionally set in motion by entirely different causes.

But for one entity who is earth-bound by the desire to communicate with his surviving friends, there are thousands who, if left alone, would never think of doing so, although when the idea is suggested to them through a medium they will respond to it readily enough, for since during earth-life their interests were probably centred less in spiritual than in worldly affairs, it is not difficult to re-awaken in them vibrations sympathetic to matters connected with the existence they have so lately left; and this undesirable intensification of earthly thoughts is frequently brought about by the interference of well-meaning but ignorant friends, who endeavour to get communications from the departed through a medium, with the result that just in proportion to their success he is subjected to the various dangers mentioned above. It should also be remembered that the possible injury to the entity itself is by no means all the harm that may accrue from such a practice, for those who habitually attend séances during life are almost certain to develop a tendency to haunt them after death, and so themselves in turn run the risks into which they have so often brought their predecessors. Besides, it is well known that the vital energy necessary to produce physical manifestations is frequently drawn from the sitters as well as from the medium, and the eventual effect on the latter is invariably evil, as is evinced by the large number of such sensitives who have gone either morally or psychically to the bad—some becoming epileptic, some taking to drink, others falling under influences which induced them to stoop to fraud and trickery of all kinds.

4. The Shade.

When the separation of the principles is complete, the Kâmaloka life of the person is over, and, as before stated, he passes into the devachanic condition. But just as when he dies to this plane he leaves his physical body behind him, so when he dies to the astral plane he leaves his Kâmarûpa behind him. If he has purged himself from all earthly desires during life, and directed all his energies into the channels of unselfish spiritual aspiration, his higher Ego will be able to draw back into itself the whole of the lower Manas which it put forth into incarnation; in that case the Kâmarûpa left behind on the astral plane will be a mere corpse like the abandoned physical body, and it will then come not into this class but into the next. Even in the case of a man of somewhat less perfect life almost the same result may be attained if the forces of lower desire are allowed to work themselves out undisturbed in Kâmaloka but the majority of mankind make but very trifling and perfunctory efforts while on earth to rid themselves of the less elevated impulses of their nature, and consequently doom themselves not only to a greatly prolonged sojourn on the astral plane, but also to what cannot be described otherwise than as a loss of a portion of the lower Manas. This is, no doubt, a very material method of expressing the great mystery of the reflection of the higher Manas in the lower, but since only those who have passed the portals of initiation can fully comprehend this, we must content ourselves with the nearest approximation to exactitude which is possible to us; and as a matter of fact, a very fairly accurate idea of what actually takes place will be obtained by adopting the hypothesis that the mânasic principle sends down a portion of itself into the lower world of physical life at each incarnation, and expects to be able to withdraw it again at the end of the life, enriched by all its varied experiences. The ordinary man, however, usually allows himself to be so pitiably enslaved by all sorts of base desires that a certain portion of this lower Manas becomes very closely interwoven with Kâma, and when the separation takes place, his life in Kâmaloka being over, the mânasic principle has, as it were, to be torn apart, the degraded portion remaining within the Kâmarûpa.

This Kâmarûpa then consists of the particles of astral matter from which the lower Manas has not been able to disengage itself, and which therefore retain it captive; for when Manas passes into Devachan these clinging fragments adhere to a portion of it and as it were wrench it away. The proportion of the matter of each level present in the Kâmarûpa will therefore depend on the extent to which Manas has become inextricably entangled with the lower passions. It will be obvious that as Manas in passing from level to level is unable to free itself completely from the matter of each, the Kâmarûpa will show the presence of each grosser kind which has succeeded in retaining its connection with it.

Thus comes into existence the class of entity which has been called "The Shade"—an entity, be it observed, which is not in any sense the real individual at all (for he has passed away into Devachan), but nevertheless, not only bears his exact personal appearance, but possesses his memory and all his little idiosyncrasies, and may, therefore, very readily personate him, as indeed it frequently does at séances. It is not, of course, conscious of any act of impersonation, for as far as its intellect goes it must necessarily suppose itself to be the individual, but one can imagine the horror and disgust of the friends of the departed, if they could only realize that they had been deceived into accepting as their loved one a mere soulless bundle of all his worst qualities. Its length of life varies according to the amount of the lower Manas which animates it, but as this is all the while in process of fading out, its intellect is a steadily diminishing quantity, though it may possess a great deal of a certain sort of animal cunning; and even quite towards the end of its career it is still able to communicate by borrowing temporary intelligence from the medium. From its very nature it is exceedingly liable to be swayed by all kinds of evil influences, and, having separated from its higher Ego, it has nothing in its constitution capable of responding to good ones. It therefore lends itself readily to various minor purposes of some of the baser sort of black magicians. So much of the matter of the mânasic nature as it possesses gradually disintegrates and returns to its own plane, though not to any individual mind, and thus the shade fades by almost imperceptible gradations into a member of our next class.

5. The Shell.

This is absolutely the mere astral corpse in process of disintegration, every particle of the lower Manas having left it. It is entirely without any kind of consciousness or intelligence, and is drifted passively about upon the astral currents just as a cloud might be swept in any direction by a passing breeze; but even yet it may be galvanized for a few moments into a ghastly burlesque of life if it happens to come within reach of a medium's aura. Under such circumstances it will still exactly resemble its departed personality in appearance, and may even reproduce to some extent his familiar expressions or handwriting, but it does so merely by the automatic action of the cells of which it is composed, which tend under stimulation to repeat the form of action to which they are most accustomed, and whatever amount of intelligence may lie behind any such manifestation has most assuredly no connection with the original entity, but is lent by the medium or his "guides" for the occasion. It is, however, more frequently temporarily vitalized in quite another manner, which will be described under the next head. It has