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—as a complete discussion of the subjects involved is not undertaken by the author. But Mr. Sinnett's critic has thought it proper to depart from this principle, for the not overkind purpose of detecting contradictions and absurdities where there are really none. It now remains to be seen, how far he has gained his object even by the false cannon of criticism adopted. We are informed by him that the doctrine "openly avowed" in "Esoteric Buddhism" is "distinctly atheistic." So far as I can see, there is no such open avowal in any part of the book; nor are we informed on what page we are to search for it. The assertion made by the critic is, therefore, a mere matter of inference; and a very painful and circuitous process of reasoning is adopted to establish the strange proposition. It is stated that the epithet "atheistic" is used "not reproachfully but descriptively." But the required description is not given by the plaintiff though it is so very essential for a just appreciation of the correctness of his reasoning and the validity of his inference. It is left to his readers to ascertain the bearing of his conclusions by an examination of the reasons assigned for them. This is by no means an easy task; and the reasons for, and against, his inferences are, moreover, left in a tangled maze of confusion. When extricated from it, the reasons which are intended to support the position may be enumerated in the following order:—
I."The Parabrahm or spirit of matter is motion," we are told,—from the stand-point of "Esoteric Buddhism."
II."Elsewhere (p. 153) it is called Energy."
III.It is declared (p. 182) that the end of all existence is the "merging by man of his glorified individuality in that sum total of all consciousness, which Esoteric Metaphysicians treat as absolute consciousness, which is non-consciousness."
IV."Objection is taken (by Mr. Sinnett) to the being of
