Devachan to enjoy there the effects of its good Karma, and then to be reincarnated as a higher personality.  Now an entity that is passing through the occult training in its successive births, gradually has less and less (in each incarnation) of that lower Manas until there arrives a time when its whole Manas, being of an entirely elevated character, is centred in the individuality, when such a person may be said to have become a mahatma.  At the time of his physical death, all the lower four principles perish without any suffering, for these are, in fact, to him like a piece of wearing apparel which he puts on and off at will.  The real mahatma is then not his physical body but that higher Manas which is inseparably linked to the Atma and its vehicle (the sixth principle)—­a union effected by him in a comparatively very short period by passing through the process of self-evolution laid down by Occult Philosophy.  When therefore, people express a desire to “see a mahatma,” they really do not seem to understand what it is they ask for.  How can they, with their physical eyes, hope to see that which transcends that sight?  Is it the body—­a mere shell or mask—­they crave or hunt after?  And supposing they see the body of a mahatma, how can they know that behind that mask is concealed an exalted entity?  By what standard are they to judge whether the Maya before them reflects the image of a true mahatma or not?  And who will say that the physical is not a Maya?  Higher things can be perceived only by a sense pertaining to those higher things; whoever therefore wants to see the real mahatma, must use his intellectual sight.  He must so elevate his Manas that its perception will be clear and all mists created by Maya be dispelled.  His vision will then be bright and he will see the mahatma wherever he may be, for, being merged into the sixth and the seventh principles, which know no distance, the mahatma may be said to be everywhere.  But, at the same time, just as we may be standing on a mountain top and have within our sight the whole plain, and yet not be cognizant of any particular tree or spot, because from that elevated position all below is nearly identical, and as our attention may be drawn to something which may be dissimilar to its surroundings—­in the same manner, although the whole of humanity is within the mental vision of the mahatma, he cannot be expected to take special note of every human being, unless that being by his special acts draws particular attention to himself.  The highest interest of humanity, as a whole, is the MAHATMA’s special concern, for he has identified himself with that Universal Soul which runs through Humanity; and to draw his attention one must do so through that Soul.  This perception of the Manas may be called “faith” which should not be confounded with blind belief.  “Blind faith” is an expression sometimes used to indicate belief without perception or understanding;