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to outrage the old classification, and he hardly expected that his remarks would give rise to such a controversy." He says again, "It will be mere waste of time at present to explain the real seven-fold classification. There is not the slightest chance of my being heard."
Mr. Subba Row takes here a very gloomy view of the short controversy that was quite inevitable when for years he kept quite silent and tacitly allowed the readers of the Theosophist to suppose that he agreed in the truth of the septenary classification that has hitherto been given out. The year before last Mr. Subba Row gave an introductory lecture on the Bhagavad Gita, and in that lecture, as quoted above, he distinctly spoke of the 7th principle, and the union between the 5th and 6th. When he commenced his notes at the last anniversary there was a short and sudden attack on the septenary classification, and no reasons were given for taking up what seemed a hostile attitude.
Had he in the introductory lecture to the Bhagavad Gita said somewhat as follows:—"In explaining the philosophy of the Bhagavad Gita, I shall not adopt the septenary classification of man, which has hitherto been put forward, as that classification has not yet been properly explained as having a scintific basis, neither have the seven principles been accurately defined. I shall adopt and explain to you hereafter the Vedantic four-fold classification, which is far more scientific and practical. I might tell you here that there is another and a real seven-fold classification which is fitted to be the basis of a perfect system of psychology. I shall try and explain that septenary classification also, and then you will be able to judge for yourself which classification appears to be the true one."
Some such calm remarks, coupled with a promise to explain clearly what he meant, would have saved a great deal of useless controversy.
From Mr. Subba Row's notes, it appeared to many as if he meant to urge that there was no septenary classification
