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57 translations of Bhagavat-Gita; he is confessedly ignorant of the Sanskrit language, and is, therefore, unable to derive information from any ot our Sanskrit works. He mast have based his assertion, perhaps, on the statements of some interested missionaries, who are generally fond of abusing orthodox Brahminism when they find themselves unable to convert Hindus to their creed by fair argument. Under such circumstances, what is the good of informing his readers that he does not patronize "orthodox Brahminism," when he is not prepared to point out in what respects orthodox Brahminism is bad, and how far my connection with it has tended to vitiate my arguments against the claims of Busiris to the authorship of Mahabharata? I beg to inform the author that if there is reason to condemn any of the rites, ceremonies, or practices of modern Brahmins, their Brahminism would be heterodox Brahminism, and not orthodox Brahminism. The true orthodox Brahmins are the children of the mysterious Fire-mist known to Eastern Occultists. The two Sanskrit words, Badaba and Badabaya, generally applied to Brahmins, will reveal to the author the real basis of orthodox Brahminism, if he can but understand their significance. The real orthodox Brahmin is the Astral man and his religion is the only true religion in the world; it is as eternal as the mighty law which governs the Universe. It is this grand religion which is the foundation of Theosophy. Mr. Oxley is but enunciating a truism—a truism to Theosophists, at least,—when he says that "esoteric truth is one and the same when divested of the external garb in which it is clothed." It is from the stand-point of this esoteric truth, that I have examined the theories of the author explained in his book, and arrived at the conclusion that they were mere fancies and speculations, which do not harmonize with the doctrines of the ancient which, in my humble opinion, is identical with the real orthodox Brahminism of ancient Aryavarta and the pre-Vedic Buddhism of Central Asia. I shall now request my readers to read my review of "The Philosophy of Spirit" in connection with the article under consideration fully to appreciate the relevancy of Mr. Oxley's arguments.