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applied the term treble, and we are justified in doing so, in the same way as you apply double to the Taijasha,—and we do not see any harm in taking the gross one as third; but those who are fond of absurdities will not understand our ideas.*^[1] Why, because their own absurdity will be exposed. We beg your pardon for this outspokenness.†^[2] How can you, being a practical theosophist, say carelessly that a mortal wound may be inflicted upon the inner man, &c., &c., when in reality the outer one was the victim. You evade our question in an off-hand manner by saying that the question is not whether the double murdered the double treble. Now we particularly begged you to remove our doubts by establishing this fact scientifically.‡^[3] Instead of complying with our

↑ * We leave it to our readers to judge which is the most absurd—to consider our physical body as the first, or to call it, as the Swami does—the treble or the third; though of course there is "no harm" in either.—Ed.
↑ † We willingly forgive the impolite remark under its garb of "outspokenness." We beg our respected correspondent to bear in mind though that it is one thing to be "outspoken," and quite another one to be rude.—Ed.
↑ ‡ It is precisely because we claim to know something of "practical" Occultism in addition to being a Theosophist that we answer without in the least "evading the question" that a mortal wound may be inflicted "not only upon, but also by one" inner man upon another. This is the A B C of esoteric mesmerism. The wound is inflicted by neither a real dagger or a hand of flesh, bones and blood, but simply by—Will. It is the intense will of the "Gospoja" that guided the astral or inner body, the Mayavi-rupa of Frozya. It is the passively obedient action of the latter's "double" that scanning space and material obstacles, followed the "trial" of, and found the real murderers. It is again that Will shaped by the incessant thought of the revenger, that inflicted the internal wounds which, though unable to kill or even to hurt the inner man, yet by reaction of the interior physical body proved mortal to the latter. If the fluid of the mesmerizer can cure, it can also kill. And now we have "established the fact as scientifically"—as science which generally disbelieves in and rejects such mesmeric phenomena will permit it. For those who believe in, and know something of, mesmerism, this will be plain. As to those who deny it the explanation will appear to them as absurd as any other psychological claim: as much so as the claims of Yogism with its beatitudes of Samadhi and other states, for the matter of that.—Ed.

[1] * We leave it to our readers to judge which is the most absurd—to consider our physical body as the first, or to call it, as the Swami does—the treble or the third; though of course there is "no harm" in either.—Ed.

[2] † We willingly forgive the impolite remark under its garb of "outspokenness." We beg our respected correspondent to bear in mind though that it is one thing to be "outspoken," and quite another one to be rude.—Ed.

[3] ‡ It is precisely because we claim to know something of "practical" Occultism in addition to being a Theosophist that we answer without in the least "evading the question" that a mortal wound may be inflicted "not only upon, but also by one" inner man upon another. This is the A B C of esoteric mesmerism. The wound is inflicted by neither a real dagger or a hand of flesh, bones and blood, but simply by—Will. It is the intense will of the "Gospoja" that guided the astral or inner body, the Mayavi-rupa of Frozya. It is the passively obedient action of the latter's "double" that scanning space and material obstacles, followed the "trial" of, and found the real murderers. It is again that Will shaped by the incessant thought of the revenger, that inflicted the internal wounds which, though unable to kill or even to hurt the inner man, yet by reaction of the interior physical body proved mortal to the latter. If the fluid of the mesmerizer can cure, it can also kill. And now we have "established the fact as scientifically"—as science which generally disbelieves in and rejects such mesmeric phenomena will permit it. For those who believe in, and know something of, mesmerism, this will be plain. As to those who deny it the explanation will appear to them as absurd as any other psychological claim: as much so as the claims of Yogism with its beatitudes of Samadhi and other states, for the matter of that.—Ed.

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