a warm friendship that I gradually made the discovery that this interesting man held views which differed so widely from the popular conception of Buddhism as I had known it in Ceylon—­where I had resided for some years—­that my curiosity was roused,—­the more especially as he was in the habit of sinking off gradually, even while I was speaking to him, into trance-conditions, which would last sometimes for a week, during which time he would remain without food; and upon more than one occasion I missed even his material body from my side, under circumstances which appeared to me at the time unaccountable.  The Nepaulese troops were not very often engaged with the rebels during the Indian Mutiny; but when they were, the Guru was always to be seen under the hottest fire, and it was generally supposed by the army that his body, so far from being impervious to bullets, was so pervious to them that they could pass through it without producing any organic disturbance.  I was not aware of this fact at first; and it was not until I observed that, while he stood directly in the line of fire, men were killed immediately behind him, that I ceased to accompany him into action, and determined, if possible, to solve a mystery which had begun to stimulate my curiosity to the highest pitch.  It is not necessary for me to enter here into the nature of the conversations I had with him on the most important and vital points affecting universal cosmogony and the human race and its destiny.  Suffice it to say, that they determined me to sever my connection with the Government of India; to apply privately, through my friend the Guru, to the late Jung Bahadoor for permission to reside in Nepaul; and finally, in the garb of an Oriental, to take up my residence in Khatmandhu, unknown to the British authorities.  I should not now venture on this record of my experiences, or enter upon the revelation of a phase hitherto unknown and unsuspected, of that esoteric science which has, until now, been jealously guarded as a precious heritage belonging exclusively to regularly initiated members of mysteriously organised associations, had not Mr Sinnett, with the consent of a distinguished member of the Thibetan brotherhood, and, in fact, at his dictation, let, if I may venture to use so profane an expression in connection with such a sacred subject, “the cat out of the bag.”  Since, however, the arhats, or illuminati, of the East, seem to have arrived at the conclusion that the Western mind is at last sufficiently prepared and advanced in spiritual knowledge to be capable of assimilating the occult doctrines of Esoteric Buddhism, and have allowed their pupil to burst them upon a thoughtless and frivolous society with the suddenness of a bomb-shell, I feel released from the obligations to secrecy by which I have hitherto felt bound, and will proceed to unfold a few arcana of a far more extraordinary character than any which are to be found even in the pages of the ‘Theosophist’ or of ‘Esoteric Buddhism.’