TEE THEOSOPHIST. THREE. "There is no Religion higher than Truth." VOL. XXVIII., NO. 1, OCTOBER OLD DIARY LEAVES* Sixth Series, Chapter XXII.

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1 TEE THEOSOPHIST. (Founded in 1879.) VOL. XXVIII., NO. 1, OCTOBER There no Religion higher thn Truth. [Fmily Motto of the Mhrjhs of Benres.] THREE OLD DIARY LEAVES* Sixth Series, Chpter XXII. (Yer 1898.) dys fter my return, ry friends Mr. nd Mrs. Kirkptrick nd their son, coming from Austrli nd en route for London, pid me v for few dys. The problem of the origin nd religious heredy of the Prihs of Southern Indi ws so importnt, tht I determined to bring the communies into reltion wh the High Priest Sumngl, so tht in cse they were proved to hve been originl Buddhts their com munies might be brought into close connection nd under surveillnce of the Buddhts of Ceylon. lredy mentioned in th nrrtive, Mr. Iyothee Doss, the ntive physicin nd P. Krhnswmi, techer * Five volumes, in series of thirty chpters, trcing the htory of the Theosophicl Society from s beginnings t New York, hve ppered in the Thcosopht, nd three of the volumes re vilble in book form. Prices : Vol. cloth, It I. illustrted, Rs , or pper, Rs Vol. II., beutifully illustrted wh views of the Hedqurters, Adyr, cloth, Rs. pper, Rs Vol. III., cover ing the period of the Society's htory from 1883 to 1887, sold t the sme price s Vol. II. uniform wh Vols. nd II. nd illustrted wh mny portrs. It will hve specil interest in tht introduces to the reder's notice other Mhtms thn those lredy known. Apply to the Mnger, Theosopht, or to ny Theosophicl Book Agency throughout the world. 5, I.,

2 2 THE THEOSOPHIST. [OCTOBER in my first Prih school were chosen by the Prih communies to represent them t Colombo, nd on the 1st of July I left Mdrs wh these two for Colombo, vid Tuticorin nd reched our destin tion on the second dy. I presented the delegtes to the High Priest, who ws delighted to see them nd on the sme evening brought them before monster meeting, whose feelings were highly exced by the ddresses of the delegtes themselves, nd of the High Priest, myself nd Dhrmpl. The remrks of the High Priest were very dignified nd noble. He told the delegtes to remember tht, lthough they hd been degrded to the lowest socil level under the cste system of Indi, t the moment when they becme Buddhts ll these rbrry socil dtinctions were stript off their shoulders ; they becme free men, entled to their own self-respect nd of whom ws expected by every Buddht tht they would do nothing to lower the digny of their new condion. Then tking me s their sponsor he gve them the Pnch Sil wh gret impressiveness. The whole udience ltened wh the closest ttention to the pronuncion of the words nd when the fifth Precept ws completed, they gve vent to their restrined enthusism in gret shout of Sdhu! Sdhu! The Sinhlese re n emotionl people, esily roused by nything which touches upon their religion, so tht, when they relized tht these two blck men were the chosen delegtes of n outcste Indin communy numbering five millions of people, tht ws climed for them tht they hd been Buddhts t the time of the emperor Asok, tht they hd been mercilessly persecuted nd tortured to compel them to become converted, tht, yielding to force mjeure, the once independent communy hd been reduced to stte of degrdtion nd slvery, nd tht, t th moment these delegtes nd their ssoce leders of the Prihs nourhed the hope tht wh the help of the Sinhlese Buddhts they might recover their religion, build temples nd estblh monsteries for the support of the Bhikshus who might be sent over to tke them under their spirul chrge, the outbrek of enthusism t th meeting need surpre nobody. The next dy I sent the delegtes under good escort to Kelni Temple nd spent the dy in town, ving Mrs. Higgins nd Mdme Cnvrro, nd going wh Dhrmpl to see h Rj Giri estte, where he hd mde filure of n ttempt to estblh Buddht

3 1906.] OLD DtARY LEAVfcS. 3 college. Our young friend hs mrked tendency to fly kes, the strings of which perst in getting broken ; he lets them go nd they re out of sight. Dhrmpl could not see the bsurdy of the proposl he mde me fter the scheme hd hopelessly filed, viz., tht s I ws growing old nd hd plced the Buddhts under enormous obligtions, I should now retire from the mngement of the Theosophicl Society, settle down t Rj Giri nd pss my remining dys in dignified retirement. Stript of ll covering of fine tlk, the ide ws simply tht I should pull h chestnuts out of the fire so illogiclly nd impulsively does h mind work. Before retiring tht night I dictted to Mr. Jytilk drft of reply for the High Priest to mke to the Prih Petion, nd the next dy went over wh Sumngl, got h pprovl, hd the printers set up nd the sme evening red the proofs. Tht sme dy Mr. Hrry Bnbery cme down from Kndy to escort us to the Mountin Cpl. On Wednesdy (the 6th July) we went there, were received t the rilwy sttion by number of friends, mong them Mr. Kobbekduw, Kndin noble, whose fmily hd gret influence t the time of the ntive sovereignty before the Brh occuption. I took the delegtes to py their respects to the Mh Nyks, High Priests of the royl temples of Mhvtte nd Asgeriy, nd the High Priest of the Rmnn Niky. In the evening there ws very big nd demonstrtive meeting to welcome the delegtes, nd speeches were delivered by Kobbekduw, Dr. Iyothee Doss, myself nd others. There being no importnt priest present I gve the Pnch Sil to the ssembly gtes hd the opportuny for the nd the Prih dele first time of joining wh their new co-religionts in th ct of Buddht worship. On Thursdy (the 7th July) we returned to Colombo nd in the evening the Buddht Theosophicl Society entertined the delegtes nd myself t dinner t hedqurters. I hppened to drop in in the fternoon upon meeting tht ws being held there nd where ws very perstently urged by Dhrmpl to eliminte the word Theoso phicl from the tle of the Colombo brnch nd brek s reltions wh our Society. The young dvocte of secession mde the protest tht our Society ws in rely hostle to Buddhm nd tht the connection between the two ws doing hrm to the religion. Th ws the beginning of n gtion tht th mbious young mn hs

4 i TE THEOSOPHIST. [OCTOBER been crrying on ever since wh the rel object of bringing himself into notoriety nd wekening the influence of our Society in the Islnd. At the meeting in question he nd h few sympthers explined to me tht they hd no desire or intention of ltering my personl reltions wh the Sinhlese people, but should expect me to go on s before s their leder. I exposed their sophtry nd repuded their proposl wh scorn, showing them the bse ingrti tude tht underlid the plot, nd telling them tht, while they were perfectly t liberty to expunge the word Theosophicl from the tle of their brnch, if they did I should immedely brek my reltion wh them nd never nswer nother ppel for help, whether coming through their High Priest or ny other chnnel : people so devoid of the sense of grtude were not worth my while to wste ny more time over. Needless to sy, nothing more ws herd of the proposl t tht time. On the 8th of July our good-byes were sid nd we siled for Tuticorin in the B. I. Stemer, Kpurthl. The se ws rough; the delegtes very sick nd the next morning on our rrivl they looked bout s merble s humn beings could, yet rejoicing over the success of their msion. On the morning of the 10th I reched Adyr nd found wing me copy of my Sorgho nd Imphee book on the sugr-cnes of Chin nd Afric, which I hd wrten in 1857, which hs pssed through seven edions nd of which I hd not seen copy for mny yers, until my friend, Mr. Gould, edor of Notes nd Queries, hd procured me one fter inserting prgrph in h excellent mgzine. The next few dys were crowded for me in the wy of foreign correspondence nd the wring of edoril prgrphs nd rticles. On the 14th letter cme from Bnbery reporting tht the Kndin public were enthusistic over our recent v nd tht s one result he hd got severl new scholrs for the Buddht High School of which he ws Principl. A fund, known s the Olcott Pension Fund, which hd been strted some time previously whout my consent nd which, though most kindly conceived, ws in my cse useless, lying idle in bnk nd erning smll interest. I thought the money would be much better employed by turning into fund for the upkeep of the Pnchm School, so on the 16th of July I drfted public notice

5 1906.] OLD DIARY LfeAVfcS. t of s trnsfer to the cpl for s support. cred of the Olcott Free School s invested As ws decided tht Ms Edger should mke the tour of Southern Indi I left home for Coimbtore on the 19th nd begn the work. I ws met t Podnur Junction by commtee nd ws put up in lrge empty house tht hd been kindly loned for the occsion. At 3-30 P.M. Ms Edger rrived from Ooty wh our Prsi friend, Mr. Pndy, of Bomby, nd Mr. K. Nrynswmy Iyer, Inspector of our brnches in Southern Indi. In the evening she held converszione t the Coimbtore College Hll, received n ddress of welcome nd ws grlnded in the usul poeticl Hindu fshion. In the evening she gve her first public lecture t the sme plce on the subject : Will Theosophy help the world? On the next dy there ws n E. S. T. meeting, nother converszione which lsted from 2 till 5 p.m. nd in the evening lecture on God in Mn nd Nture. On the next morning before 10 A.M. there ws nother E. S. T. meeting nd converszione : t 2 P.M. I took her to see the old temple Peroo nd exmined the mny monolhic pillrs crved wh huge figures of Indin gods nd rering hippogriffs, of which there re so mny splendid exmples t Mdur nd the other chief temples of Southern Indi. The three grnd crved portls tht we now hve t Adyr re of the sme pttern. Ms Edger found, during tht night, tht trvel in Indi not whout s dgreeble fetures, for the old house where we lodged ws live wh certin kind of vermin of most perstent chrc ter which fested on her fresh Austrlin body to her gret dst fction. However she hd the morl courge to tke things s they cme nd keep in view the gret object of the tour whout pying too much ttention to these unplesnt detils. At 7-27 the next morning we left for Plght, our westernmost objective point, where we were nicely received nd put up in the very good Government Rest-House. Ms Edger held convers zione in the fternoon nd t 4-30 p.m. lectured Theosophy in Theory nd Prctice. to pcked house on Plght inclosed in strip of the Western Cost of Indi, lying between the southern chin of the Ghts nd the ocen nd probbly more tropicl in s chrcter thn lmost ny prt of Indi. The mountin chin fences in moture-lden breezes of the ocen

6 THE THEOSOPHIST. [OCTOBER wh the result tht luxurious vegettion mkes the country pper s though were strip of the se-begirt Islnd of Ceylon. The inhbnts hving no prt in the feverh ctivy of the other por tions of Indi, hve kept to their ncient customs nd beliefs wh peculir tency ; the folklore very rich in tles of the interference of the invible powers wh men, prctioners of sorcery bound nd some of the worst spects of blck mgic, such, for instnce, jycnthropy the chnging of the sorcerer's strl body into the ppernce of wolves nd other wild nimls re sid to be rife. If the reder will consult my trnsltion of D'Assier's book L'Humne Posthume he will find mong the replies to the circulr of en quiry which I sued to correspondents throughout Indi, wht the inhbnts of th Western Cost hve to sy on these interesting subjects. It ws th Western Cost tht in remote htoric nd pre htoric centuries ws ved by the dventurous merchnts of Arbi, Egypt nd Venice, who mde themselves rich by the enor mous trffic which they crried on. It ws to Cochin, cpl of the ntive stte of the sme nme, tht cme Albuquerque, the Portu guese dmirl, in the yer Of course he built fortress, nd founded the first Europen colony, which compred, eqully of course, lot of bigoted Romn Ctholic priests who brought trin of dsters in their wke. The doom of the country s n inde pendent kingdom ws seled, for fter the Portuguese cme, on the 6th Jnury 1663, the Dutch, who proceeded forthwh to strengthen the fort, but consecrted the most of their force to the lying of the bs of n ctive trde in Indin commodies, which enriched the merchnts of Amsterdm nd Rotterdm nd creted in them thirst for Estern conquest, tht not even now, fter the lpse of four centuries, ssuged (eg., the Dutch Est Indin polics). While we re t Plght nd re ney, I my sy in prenthes, resting from our rilwy jour tht nowhere re the difficulties of my poor friends, the Prihs, so merciless s in th strip of physicl prde. The htred of the cste people so exggerted tht, if Prih wlking on public rod nd sees cste mn pproching t dtnce, he obliged to give utternce to peculir cry of wrning nd before the cste mn reches him, must turn off into field beside the rod, turn h bck nd hold h hnds over h mouth, so tht by chnce not even whiff s of h breth might be

7 1906.] OLD DIARY LEAVES. 7 wfted in the direction of the other. If Prih should ever red Bhop Heber's Msionry Hymn, when he cme to the lines : Though every prospect pleses And only mn vile ; ' ' he might lmost be excused for sying, Cost. Tht mens the West Th however one of the points which go to mke up the picture on the reverse of the medl, nd which csul trveller like Ms Edger not likely to hve forced upon her ttention, will return to our nrrtive. so we Plght presented to us smiling ppernce in s tropicl spect, nd our plesure ws enhnced by the kind tretment given us by our locl friends. I founded here one of those Bl Smjes or Hindu boys' societies which I mde for the purpose of interesting the younger genertion in their religion, while t the sme time giving them trining in the dmintrtion of public ffirs. My ide ws tht the boys should be tught the lesson of self help, nd the pln I pursued ws to propose t public meeting, fter lecture on eduction, tht the boys of the town should join together nd mnge their own ffirs, looking to their elders only for encourge ment nd prcticl help such s the supply of books, the rent of meeting plce nd dvice s to the best course to pursue in emergen cies. I found no difficulty in enlting the sympthy of the juvenile public nd of their prents nd gurdins, nd I m hppy to sy tht the seed thus sown hs since borne good hrvest. At 4 P.M. on the 25th (July) Ms Edger gve her finl lecture, nd t 7-30 P.M. we left by trin for Slem. The night ws pssed in the trin nd in the morning we reched our destintion nd were most chrmingly received. The brnch wh which we now cme in contct ws one of the most energetic nd useful in the Indin Section. Its presiding officer, Mr. T. M. Rmchndr, B.A., Deputy Collector, ws mn of exceptionl bily nd force of chrcter. He took hold of the brnch wh the sme energy which he gve to the direction of the ffirs of h own bureu, wh the result lht nest of cpble workers ws soon estblhed nd the influence of the group spred over wide re of the country. It the custom of Indi, s my reders know, to present ddresses to vors long wh those frgrnt grlnds of flowers tht express the poeticl temperment of the people. The Slem brnch on th

8 - THE THEOSOPHIST. [OCTOBER occsion presented to Ms Edger nicely-worded ddress, enclosed in silver tube highly ornmented on the outside nd hving t the two extremies figures of Hindu gods. Our people put up Ms Edger in bunglow nd myself in tent close by. From 8 to 9 A.M. there ws converstion meeting t our Brnch rooms, nd t 6 P.M. t the Town Hll, lecture by Ms Edger on A bird's eye view of Theosophy, to gret crowd. Despe the intense het I wrote mny letters. On the next dy, the 27th, we hd the sme routine, morning converstion, reception of vors t fixed hours nd n evening lecture, ded by n udience s lrge s the very much pplu cpcy of the hll would llow. The routine of the following dy ws vried by the giving of lectures to Hindu boys by both of us nd the forming of Boys' Society. At 10 P.M. we went to the sttion, escorted by our friends, dmsed them not whout difficulty, so nxious they seemed to enjoy our compny to the lst settled ourselves down in the two wing rooms for b of rest nd t 3-30 the next morning took the trin for our next sttion, Krur. H. S. Olcott. THE RELATION OF THEOSOPHY TO LIFE. HERE chemicl spect to the reltions between divine truth X nd humn thought. The mss of humn thought my be regrded s compound (in which ignornce dominting ingredient), effervescing, perhps, the pre slowly wh the forces of evolu tion. Into th the Gret Chemt, s He wtches s ction, from time to time pours into the mss. A ction new element few drops of truth, using being introduced, quickened, nd evolution tkes new combintion gret techer to stir formed, fresh impulse. But the chemicl ffiny between truth nd the plne upon which set to work s thus none too strong t best, nd presently the truth, seizing bse some slient point in the condions which hold the solution, begins to crystlle, to drw prt from the mss nd form combi ntions wh self. Thus builds up form which my be beuti ful in self, s crystls often re, but which mss ws ment to effect. utterly useless to the

9 1906.] THE RELATION OF THBOSOPHY TO LIFE. 9 Let us drop our somewht mixed metphor, nd lest we be munderstood, follow out the sme line in pliner words. From time to time gret mind comes into the world, bringing or opening up new store of truth. As th lwys hppens when the world hs ssimilted s lst mentl food nd gin hungry, the new supply bsorbed very speedily, mentl nd spirul prog ress stimulted nd mnkind mkes few gint strides. When the thought new to most of the world, nd when meets the gret needs of the time, s techers find inspirtion in s cceptnce by mny of those to whom presented. But when new needs hve ren, s propgndts begin to find tht the public to which they cn ppel composed only of those who re indiffer ent. How much esier, then, to turn bck upon the mteril lredy mde nd ply t work by fshioning nd refshioning tht! The movement finding self no longer in demnd by the world, becuse no longer relted to the world's needs, s ctivies become internl : the process of crystlliztion begins. Do you recll my chemicl illustrtion of few moments go? Do you see the difference? From living, ctive, outwrdreching force, doing the will of God in the world in which he plced, becomes self-centred, indrwing, rectionry force, ffecting nothing outside of self, nd only hrdening tht. Suppose for instnce, tht the truth hs tken outwrd expres sion in the form of Church. When th stge reched s idel chnges from giving to getting the personl slvtion of s members becomes greter concern thn the service of the world s internl structure more importnt to which exts. It : thn the structure of the society in my cny on msionry ctivies, but insted of seeking to serve the needs of those to whom them to need the worn out dogms which re ll goes, seeks to force to offer ;hs nd counts wh more glee the number of persons who re gthered into s fold thn the grins of truth given out to forgets tht the purpose for which hungry world. It ws sent into the world ws to help humny to tke the next step nd the next. Hving, perhps, relly helped nother fter tht, to tke one step, insted of then helping step over nd over gin, like to tke tries to mke s bewildered pupil tke the sme soldier mrking time forever. Hving thus become useless, the dy of s dsolution fixed, 2

10 10 THE THEOSOPHIST. [OCTOBER nd thus comes bout tht religions nd philosophies re nd fll s incessntly s ocen wves : only becuse we re submerged by them, perhps, do we fil to ctch the rhythm of their surges s they brek upon the shores of time. The spir of Truth incrntes nd re-incrntes, ever nd ever, in countless succession of religious nd philosoph icl systems, struggling while in ech to express self, nd succeeding for the most prt but very prtilly. But s struggles produce some effect in ech of these, s bodies ; ech in turn expnded ltle, rendered ltle more plstic, mde ltle better instrument for the expression of the informing Truth. And these qulies re trnsmted by ech to s successor, exctly s physicl qulies re trnsmted from prent to offspring by the process known s heredy. For these successive forms in which Truth shows self, though still more veiled thn seen, my be very properly regrded s the physicl bodies of n evolving enty the whole process forming close nlogy wh the reincrntion of the humn ego. And these forms seem to be subject to the lws which govern other forms in the physicl world. They re born, wek in mnifes ttion but strong in potentily, out of the gonies of older forms ; they prtke of or reproduce, in generl their prent forms ; by nd by rech stge of full stture, wy, the chrctertics of they pss through period of rpid growth, nd when the informing life uses them to do s work in the world ; presently they hve been utilized to the lim of their usefulness, their muscles stiffen, their joints ossify in short they grow old ; nd the life, finding they no longer serve s purposes, breks them nd bndons them, nd clothes self new in more plint grments. Perhps must be so. Perhps the drem of Eternl Youth which men nd systems hve somewht cherhed since the world begn but the vinest of delusions for ny form. And yet, if there should ever be mn who should know just why men die, nd if in himself he stedily voided tht cuse, migfii he not, just s theoreticl possibily if nothing more, keep h physicl processes in one body? so blnced tht he could go on nd complete h evolution And if there should ever be system of philosophy or religion

11 1906.] TflE RELATION OF THEOSOPHY TO LIFE. ll which should understnd why the spir of Truth hd been obliged to bndon in turn ech of s predecessors, nd should strive intelligent ly to void tht morl ossifiction, might not keep self so pure, so receptive, so plstic, tht ech ddionl mnifesttion of Truth should find possible to work through the old form, which should thus grow wh the unfolding of Truth self, nd continue s effective instrument forever? It my not be so. It my be tht immortly not even to be desired for ny form. But certinly the duty of every form to be s good n instrument nd to lst s long s, in the nture of things, my. And just s our duty so to cre for our own physicl bodies tht nothing my unnecessrily dull the edge of their effectiveness, so our duty to see tht the forms of ny kind of intellectul or spirul movements in which we re interested do not crystllize before their time, nd thus premturely become clog upon rther thn n sstnce to the efforts of Truth to be expressed in the world of form. Therefore of importnce tht we seek the cuses of decy nd the mens of voiding them. I spek s Theosopht to Theosophts nd on behlf of the beloved Society to which we owe our most precious possession our knowledge, so fr s goes, of the Truth. For I would find the key to immortly, if there be ny such key : nd if there be none, then t lest keep in the wy of the longest nd fullest service. Let us exmine the sution to see whether we hve ny better ground for hoping for permnence thn the followers of ll the perhed cults which line the pth of mn's progress. We look bck long the line nd see tht truth fter truth hs been proclimed by the succession of techers, ech so perfectly relted to the needs of s time nd plce s to seem to those who received, nd often (so fr s they mde known) to those who tught s well, to be whole nd complete system of truth. Men whose minds were filled to overflow ing hve ever thought they hd portion to fill the cup of the world for evermore. But over nd over gin continuing evolution hs brought new needs nd condions, nd humny hs lerned through pin nd trvil the ever-puzzling lesson tht so long s truth prtil will become flse by the introduction of new rel tions.

12 12 THE THEOSOPHIST. [OCTOBBR Wht right hve we Theosophts, limtions of these steps nd stges eye view of the whole, who clim to re bove the of the pst nd to tke bird's wht right hve we to think tht our system not to be just link in the chin of things which filed by being only prtil successes? Th question hs been sked me by out siders my once use tht very un-theosopbicl word) s poser. The nswer simple, but will not ber demonstrtion in (if 1 the light of the opinions held by some of those who most enthusisti clly ber the lbel of Theosopht. It th : tht ll these systems which burst sunder hve been circumscribed by hve been outgrown nd self-defined lim. Their techers hve proclimed, or their followers hve been permted to think tht they proclimed, n ultimtum of truth, which could stnd only on condion tht succeed in opposing n immovble body to the irrestible force of evolution. The results hve been wht were to be expected. But Theosophy nd Iwh I upon the mind of every Theosopht Theosophy could wre th thought indelibly not but n ttude the ttude of receptivy to truth. There true, system,, philosophicl, religious nd scientific system which psses current under the nme of Theosophy. But every Truth or supposed Truth which mkes tht system might be proven flse by the intro duction of new reltions, nd the true Theosopht would be Theosopht still not by mintining hypocricl llegince to the ded form of the system, but by holding still to the ttude of ccepting truth wherever Therefore we my somewht indulge the hope, found, nd dcrding error wherever found. if s members do not forget the oft-repeted wrnings of their techers, tht the Theosophicl Society my void th one of the cuses which hve supern nuted nd killed so mny of s predecessors. But th not ll. And when we follow out other lines we shll find less encourgement t the end. There re two sides to every movement tking- in side bove, through which receives from the divine sources s supply of the life forces of the universe ;nd pouring-out side below, through which those forces flow out for the helping of mnkind. The movement which becomes closed bove suicides by strvtion. movement which becomes closed below The killed for s uselessness.

13 1906.] THE RELATION OF THEOSOPHY TO LIFE. is The Msters of Wdom will not pour into vessel which does ct s chnnel to convey their loving service to those who need We hve just seen tht there not some reson to hope tht the Theosophicl Society my be ble to keep self open bove to the benefi cent forces which re ever seeking mens to rech nd help struggling humny. And when we consider the other side which of exctly equl importnce seems to me there more occsion to be concerned lest Theosophts forget to relte themselves _ nd their philosophy to the needs of the time nd plce. System fter system in the pst hs been shipwrecked upon th rock the shores of time re strewn wh their shttered hulks, nd we my see yet other mriners bering Shll the Theosophicl down upon n effortless desire to mke, Society be wer so. : full sil nd the helm lshed fst.? It will require more thn There seems, lmost, to be something in the very nture of Theosophicl study, wh s wonderful opening up of new nd fscinting relms, which hs tendency, unless met by clm common-sense, to drw s devotees out of reltion wh the work-dy world of which they re prt, ny truths re given them from bove nd to mke them forget tht if only tht they my mke use of them for the betterment of the world below. The ple of getting in order to give, of lerning in order to tech, my be mde to sound most plusible, but the thought must be of the giving rther thn of the teching. Who opens himself to give, by tht sme opening finds himself filled. mtken student to whom But there mny sincere, though hs never occurred tht ll the wonders of Theosophicl science nd philosophy were sent into the world for ny other purpose thn to fford him nd h kind mentl grtific tion. Systems s we know them re not instuted for the benef of the inhbnts of the higher plnes. The best our puny, unresponsive brins cn conceive of or receive but child's ply to them. Our religions nd philosophies re instuted for the benef of those who re proned in the house on the physicl plne to solve. of cly nd hve still the problems of life And if not get down to help in solving those problems, given the Theosophicl Society will if for the purpose which those who gve intended, ll s energies reching up, will not use wht if spend my lift self que off s foundtion,

14 THE THEOSOPHIST. [octobefc which the need of mnkind, nd find self shrivelling in spce forgotten of God nd desped of mn. Wht the gret need of the world t th time? Wht the tsk which Theosophy must shoulder, or dppoint those who sent into the world? Look deep. No superficil judgment will nswer here, for on th question hngs not merely the fte of our Society, but for time nd in mesure, the fte of the world. Survey the whole field of evolution in the light of the teching which hs been given us, nd try to determine wht gret step now most demnds the efforts of intelligent workers. You will not be dppointed. There n sue now ripening thn which greter hs not been since first the impulse to bring forth stirred in the bosom of the unknowble thn which greter shll not be until the whole ripened hrvest be gthered into gin. Look how the rc of evolution swings downwrd nd upwrd. First the One Extence ; then duly ; then continued subdivion, differention, multipliction, complexy, combt, until the lim of seprtion reched nd the individulized soul stnds s fr from God s ever cn go, becuse s fr from s fellows s cn ever go. Th the descent into mtter, nd during th stge individulm the proper idel the Logos. But sometime of evolution, diversy the will of the forces rech the lowest point, nd the upwrd climb.must be commenced. Now the idel chnges. From seeking difference we must turn to seeking uny. The individuls, enriched nd enlrged by their experience of life, must find their wy bck over the wy they hve trod, to union wh ech other nd wh their source. If we re not mtught, the seprtive forces of th plnet ry evolution re just now lpping the periphery of cretion, bout to turn bck nd become the unifying forces which lone cn c complh nything further. Humny my be sid to be trembling in the blnce between individul-m which hs been, nd the socil-m, the relized uny which to be. Now towrd th fct we s individuls, nd we s Society, hve choice of three ttudes. We my cling to the old order nd

15 1906.] THE SACRED WAR. 15 oppose ourselves s so much inerti to the chnge ; we my dd our severl energies to the forces working for the new order ; or we my lzily seek the centre of grvy nd trust tht the forces of evolution will see tht we go forwrd nd not bck. Ah, but responsibily not to be so esily escped! For wht re those forces of evolu tion on which we so serenely rely? They re the Will of the Logos, expressed nd cting through h cretures, including us! And if we will not do our prt, who will? Something more thn gltering generly ws ment when the Founders of our Society mde Brotherhood s one essentil tenet. They ment to point us to the work we hve to do in the world. Now when men mke the first turning towrd the reliztion of uny, wht the first step? To find something in common wh ech other, nd then bse prt of their lives upon tht common ground, insted of ech ordering h life wholly wh regrd self. to h seprte Finding tht good, they go on dcovering nd developing more nd more in common, nd bsing upon tht more nd more of the interests of their lives. Sometime ech will live wholly for the ll, nd then uny will be relized indeed. [To be concluded.] S. Edgr Aldermn. THERE THE SACRED WAR. [Continued from p. 900]. in every mn desire to drive the devil of frilties out from himself : hndful only hve the good fortune to keep th desire live in their herts, to sever connection wh the bortive yernings of body which, the more sted, ever nd non more blze for the destruction of the Higher Self. Knowledge must precede wdom, nd the very first step of knowledge tht mn mixture of rely nd unrely, of truth nd flsehood, nd the interests of Evolution cn best be served by him who knows how to side wh the former, wh n ever-decresing prtily for the ltter. From our very infncy we hve wnessed tht our bodies re not our lsting possessions on erth ; they come nd go, re built nd

16 16 THE THEOSOPHIST. [OCTOBER destroyed, ccording to unerring lws of Nture. Wh ll th con viction there such n inordinte love for the body tht even when on the point of dsolution, the common notion tht ll the highest spirtions of the humn hert cese wh more, nd tht nothing to be herd of s Lord or Owner. Nine-tenths of the sorrows of the world re due to the mconstruction of the inevble lw of Nture which mercifully rules tht s often s to nswer the morl nd spirul needs of s werer, vesture fils must be sub stuted by one more clculted to stnd the requirements. The min im of Evolution, in the beginning, seems to be the develop ment of the mind, n ever-incresing fctor, to differente between the perhble nd imperhble, the the world form nd life, tht which mkes world, nd the energy which sweeps through intct from destruction. Put to hold just nd proper price upon both, ccording to their intrinsic mers. Let the mind delve into the depths of Life, till s nectrine hid them be rent prt nd there free nd esy flow. the Hert, there wters well up, till the hrd soil which When once their source no more let or hindrnce to their no more dnger of our flling which surround our pth in ll directions.. But th mind double-edged sword, seen in the Rock of into ps of errors cuts both wys never your friend nd well-wher till you hve come to love the Self in you which prt nd prcel of the Universl Self. Your mind nd your Self hrmonized, t pece wh ech other, give you right to stnd in the presence of Him who dwelleth in the lotus chmber of your hert. But before tht hrmony you hve to crry on n unmigted fight wh tht which estblhed ; bse, personl nd crnl in you. To eliminte everything tht prtkes of the nture of the body covetous, designing nd selfh, tht ever grsps ttended wh much dcomfort. The hert bleeds wh imginry losses, which re never your own when you come to estimte the priceless boon of your own diviny lern where tht for the suppression of tht which whin you, n incessnt struggle ;but before you to be kept on denied ccess in the Kingdom of Heven, where nothing cn hope to enter which hs not the ring of ltrum or compssion ; in short, those thoughts nd emotions re welcome there which subordinte the personly to the one leding ide, the welfre of Humny.

17 1906.] THE SACRED WAR. 17 Birth fter birth we hve been crrying wh us mimed cripple who hs stuck to us through thick nd thin. H entire body scrred wh numberless wounds of erthly desires, h fore hed semed wh mny lcertions of envy, htred, jelously nd mlice ; h soles re bltered wh pst mdeeds which neher llow him to stnd erect nor to commnd ny free movement of h own. Th unsightly creture knows not to s or wlk. He hs to be tught to climb the Rock of Immortly, nd he hs to be given the crutches of devotion nd knowledge to mke h scent possible, wh the support of h eternl Ego t h bck. Sometimes h crutches even fil him, but by ll mnner of mens he must be mde to move uphill, now by exhorttion, now by force of exmple, by rguing the necessy of the tsk, or by some other mode, which cn recll him from h hopeless plight. Trudge he must few pces, nd h very wobble will tech him in course of time to blnce him self, to stnd erect, nd even to run, when he brethes in the serene tmosphere of the Holy Spir. Supported by h unfiling guide nd comforted wh words of encourgement, he often bhors h old hbs, which mke gret onslught upon him, under the impulse tht he soon going to prt wh them. They who were h plymtes nd chums for so mny yers hve nothing in them to chrm him ny more. He inwrdly prys to sever h old ties but they re loth to leve him lone. The serried phlnx of thoughts, so uncongenil to him now, confronts him in the new field he hs chosen to divert h energies in, nd there re thousnd nd one memories of things which my very well be sked to tke cre of themselves. It t the very moment when the cripple getting whole nd wnts to be by himself tht h unwelcome guests, unbidden nd uninved, thrust themselves on h ttention. He hs gret mind to improve him self, but h spirul helth does not gin much, owing to the fester ing wounds opening out, now nd gin. He tries solude but finds to h no smll regret tht turns out to be the very London of din nd confsion of the former denizens of h hert nd hed, for of wht use retirement when crowded wh so mny undesirble compnions? He tries one method fter nother to be free from their tyrnny but the end ever fr wy from him. A fint strek of hope, solry ry of light my occsionlly glem upon him. Let few seconds pss nd once more the fst-gthering clouds of 3

18 18 THE THEOSOPHIST. [OCTOBER blek despir hover in sight. He knows not whher he shll fly for refuge, to whom he shll hie for protection. Who there, in the three worlds, to give him shelter from himself but h own Self? A Lord of compssion my be nxiously wtching over h mentl difficulties nd the restless condion of h soul, but He would be running ginst the lws of Krm nd Evolution were He to ttempt to pluck the fru from the brnch before ripe, for tht would men oblivion of self-relince nd inner growth which lone cn give sttus to the student of the Higher Life in the invible relm of spir. He must feel h diviny whin him by h own unided effort, by h unflgging zel, nd by h indeftigble persevernce. He must be convinced tht there tht whin him which never cn brook defet, uncrete nd eternl, h very Self, which cnnot be of much use to him if extrneous help sought to lighten the lod. He must, of h own strength nd h own convic tion, inst on stnding lone. No mn hs hherto stepped into the Kingdom of God by using the legs of others. If victory to be bought t s true price, if to be ensured permnence, he must, to the best of h bily, void dependence on others. He must chew h own food to ssimilte in the shpe of blood for the growth of h own system. There re not wnting periods when the tension of nxiety nd dppointment well-nigh reches the breking point, nd even then, he pnts to know the cuse of th grnd pnorm of Life, why begn nd how going to end. Why th mysterious coming in nd going out of myrids of forms? Wht regultes the immutble lw on which these two depend? the infine Ocen of Life? Are they not so mny bubbles on Conscious though he be tht he possesses the bily nd mens to rrive t truth, there re so mny dtrctions tht he finds himself unble to focus h mentl energies upon the Centrl Point in h hert whence emnte ll things in their motley differentions. The still smll voice of reson, in n unmtkble tone, tells him to ferret out the secret of the universe, nd the object of h own msion to th globe, but s uthory drowned by the swell of those rucous noes tht sound so hideous by the side of the strins of the Song Celestil. Mny time, he seriously thinks of throwing overbord h resolve bout the spirul life nd investigtions into the unseen world, which he supposes to be so

19 THE SACRED WAR. 19 brren of success ; nd being, in h.pst, so glued to the deceptive thrldom of hope nd despir, h stndrd of guging truth not yet fixed for him. He does not yet know how to be stronger thn joy, nor to be more powerful thn pin. People often complin tht they hve but sprse chnces of doing nything prcticl in field where the physicl ceses to be of much use, but where by the id of the physicl, the superphysicl hs to be gined. The proper hndling of the senses nd their subordintion to the min object of Evolution, nmely, the bringing forth of tht in us which beyond birth nd deth, will ultimtely prove of greter use thn setting them loose in ll directions nd thus mking of them more our foes thn our friends. Why should the thought of victory or defet be our motive of ction in relm where we hve to leve our senses which we profess to hve brought under control, but which our cts show s still holding us in serfdom, fr, fr behind? We men one thing nd do just the reverse. We spire to mount bove the ephemerl nd yet we snek bout in the low levels of mire. Show us mn who willed ernestly to lern nd filed to do so. Nture ever redy to open out before us the vst vts of the Holy Spir ; we, ourselves, wllowing in senstions, who will not llow the sble veil of illusion to drop from our eyes. Hypocry never brooked even for the brest second in region where pury of the whest type, where pury purified, the order of the dy. We llow the mud of My to gther round our feet nd then grumble tht we re unble to mount the rungs of the ldder of scent. It ws very we sying of the Sge of Concord tht if we live truly we shll see truly. Life only vils, not our hving exted. It the mystery of the hevenly life, hrd indeed of ttinment, which requires tht our thoughts nd cts must be in perfect ccord wh ech other. For the bulk of humny, usul to find tht their thoughts flsify their cts, or their cts their thoughts ; nd th decidedly mens perversion of tht which, bove ll things, the minsty of him who hs entered the pth of probtion. It much to be regretted tht our civiliztion wh ll s vunt of chieving mrvels hs not until now tken ny trouble to rrive t knowledge of wht thought ctully, wht s function should be in the drm of humn evolution, nd lst, not lest, how must be trined for the Ascent of Mn. The Est lone knows of th

20 20 ti4e theosopht. [octobefe wonder-working powers of thought, nd hndles in the right wy for the higher purposes of life. The Est sys tht thought mighty, the West, the dollr. To the Westerner nothing more difficult thn to keep h mind unintruded by thoughts, even for few seconds. He thinks tht rrnt nonsense tory work, which life. whout It, s to stop the mind from s perfunc generl rule, unproductive of the im of for th purpose tht your Lombrossos nd Mx Nordus, ttle of the knowledge of the economy of the humn mind, hve lunched forth wildest notions tht mystics, geniuses ries of wdom divine, re hysterics, dyspeptic nd nervous mldies were suffering from neurstheni, nd vot nd tht religions re outputs of ;tht Jesus, Buddh nd Mhommed nd tht there ws nothing elevting or dmirble in their mentl bberrtions. In plin lnguge, to be Sviour were they synonymous wh being mnic.? nd their followers no less so, for Forsooth!mnics third of the humn rce venerte Jesus in their hert of herts, nd third more, the Indin sge. The snest nd the most intellectully gifted re those who re too we, in their genertion, to cll ll persons in sne who hve ny extrordinry powers, which lift them up bove their fellows. We my be ble to red the dtnce of the most dtnt stirs, we my move heven nd erth to trce the pedigree of mn from the simin fmily, we my be steeped wonder t rdium nd s mysterious rdio-ctivy, we my be doing thousnd nd one things to boot, but let us not hope tht wh such illuminti to guide us we will ever succeed in finding the set of God in our own hert, or in lifting humny view to relieve But to revert from s untold meries : nd pins. rung higher, wh filure, pure nd simple, for one to try to rrive t true knowledge of the God whin him, whout probing deep into the secrets of h own thoughts. The reson why so mny ttempts prove bortive my be sfely ttributed to in wnt of proper mngement of the mind, to the bsence of hrmony between the mind nd s objectified result the cts, s they ffect our surround ings. We sy one thing nd think nother, we ct in one wy nd think in nother. Th the bne of spirul life, nd rdent dciples fll short of the mrk, becuse, in the pth they hve chosen, they do not, in the beginning, by their pst nd present ssocions, relize the mer of ttuning their thoughts to their words nd

21 1906.] TfcE SACRED WAR. H I deeds, or their words to their thoughts nd deeds, or their deeds to their thoughls nd words. The invible the fther of the vible, nd unless the vible fhfully nswers to the needs of the invible, there no ingress to the Temple of Truth. When these three re mde complementry, nd when they cese to oppose ech other ; when the inwrd pury of thought reflected in exct proportion to the outwrd word nd ct (nd th mens gret dvnce), the eternl mond of mn my be sid to be nturlized cizen of the three Loks, the physicl, strl nd mentl. Zoroster must hve been gret intuionl philosopher nd prcticl mystic when he boiled down the rulm nd ceremonies of ll the religions to give to h followers h own philosophy in highly concentrted form, in three lconic words, to rech God, the good, by being good in thought, word nd deed. Goodness, in course of evolution, fructifies in love divine, nd when you re good yourself where will be the impediments to your progress? We do not dvnce, becuse there the tiger of evil stretched t full length in our pth ; he growls nd shows h uncnny clws redy to rend us. The best nd sfest wy to scre him wy to gther s much good whin us s possible for us to gther, till we become goodness self. For months, yers, nd if need be, for decdes, the dciple hs to fight ginst the lower self, h emotionl nture which used to revel in unseemly plesures nd in pssing bubles which grow s often stle s enjoyed, the demnd ring incessntly by reson of their inherent incpcy to imprt true hppiness, hs to be rdiclly chnged ; the eyes of the perhble in him hve to be opened to the imperhble whin him, so tht he my not cry himself horse in serch of hppiness where hppiness does not ext. H whole nture hs to be trnsformed, nd s the sprk of diviny hs to be fnned into flme, the personly hs to be entirely scrificed tht my burn bright nd holy. He hs been instructed by others more dvnced thn himself tht every morning, s soon s he merges bck into physicl consciousness, he must use h best endevours to seprte h body from the Lord of tht body, nd tht he must clerly dtinguh for himself wht eternl in him from the fril nd fleeting. Reerted exhorttions nd nticipted results re ever before him, to go into tht Pece towrds which the whole cretion

22 THE THEOSOPHIST. [OCTOBER moves. He enjoined to see nd live, to live nd see. For him, medtion to h soul wht food to h tenement of cly. Bicy cling on rope or swimming through the Nigr flls re not frught wh such hzrds s h ttempts to cll bck h mind every dy from the hopeless medley in which llowed to enmesh self. Those who hve ever tried to scle the celestil heights of the Rock of Ages, know the wrhings nd strugglings, excrucing pngs, nxieties nd worries wht gnshings of teeth, wht frustr tions of hopes, nd inevble despirs, re in store for him who dres to defy the lower mind in s own den. Voltile nd vgrnt s h mind, most frky when requires more thn humn efforts to shke tions contrcted in dys of youth nd indcretion. ppers t first tht h gretest enemy hrdly does he relize tht nd dciplined ought to be most collected. free from the ssoci It To the neophyte, h own mind, but th very mind which when curbed the only one vehicle in which he cn ride secure to the Hven of Fece. The sge, the sint, the philosopher, the mystic, the sufi, were ll conquerors of their mind before they becme such, finlly. Unrelible nd unsfe t first, mind ruler nd guide of cosmos, the siimmum botuun of cretion, the sheet-nchor of humn hopes nd spirtions. down, or deprece. Lern to economize, Let no one run to regulte serve s mighty force from the piful wste in which let run ;prize s ;deserves to be prized led, the to con usul to bck, slowly nd crefully, wh unremting toil, to s nest of rest in tht profound silence world. from which Mke the most of hs emnted, from the jr nd dcord of the, for ws ment to consecrte you, to lift you up bnner-like on the serene heights of spiruly, where Light nd Life re forevermore. Let be your comforter in every moment of your pilgrimge, nd you will come to know tht therein you hve tresure which no Alddin's lmp nd no kingdom of Croesus cn buy for you. It wh such mind, wh ll s glories hidden from the purblind eye of the neophyte of the higher life, tht h first tril begins. He struggles to guide h mind in one direc tion nd flies in que the reverse. He tells to come to h help, but reclcrtes, pugncious nd very shy of the pillory tht going to be fixed round s neck. Dys, months, nd shll we not sy yers, must elpse before yet cn profbly serve the purpose of

23 1906.] THE THIBETAN ADEPTS. s owner : dobedience s wtchword. Come wht my, let things tke the course they will, the mind hs to be triumphed over ; must be severed from s old ties. Hrd indeed the tsk to fight ginst, but hrder still, the determintion to continue t ny price, nd t ny rk. Wh s conquest, yon be nd become, but should conquer you, there no firm ground left for you to stnd upon. You forget the msion of your life nd you mke yourself s despicble s the dry lef scudded in ll directions by the furious gusts of circumstnces. Mn mn when the mind h ;mn n niml when tht mind llies self wh the pssing concerns of h body. Seeker. {To be concluded.) THE THIBETAN ADEPTS ' ' T Mru nd DevApi AND of the PurAns. the Theosophicl Convention of 1884 t Adyr, the lte jf\_ respected Cy Judge of Mdrs Divvn Bhdur P. Sreenivs Ro red pper in reference to the bove nmed two Rh which ws considered very suggestive. Tht pper ws however never printed. In My 1905 I sked Judge Sreenivs hve the pper, but he sid the greter portion of Ro to let me hd been lost. He however sent me the originl notes wrten out by him in the commencement, from which he hd enlrged nd prepred the pper. Wht given below hs been tken from these notes. hs been predicted in the S'ri Bhgvt Purn tht It Devdpi,' brother of Sentnu, nd Mru, descendnt of Ikshvku, re residing in the villge of Klp, by the power of Mh Yog (gret devotion) ;nd tht t the end of the Kli Yug, cting under the instruction of Vsudev (Prbrhm) they will conjointly re estblh the Dhrm (morly nd religion) of Vrns nd Asrms (cstes nd sttes of life) of the people s exted formerly (Book XII., Chpter II., verse 37, &c.). The Vhnu Purn mentioning the nmes of the sid two personges declres tht Ihey will continue to live throughout the

24 THE THEOSOPHIST. [OCTOBER whole four Yugs,' in the villge of Klp, nd will return hher in the beginning of the Kr Yug (or in other words t the end of the Kli Yug) nd will form the seed for the perpetution of Mnu's fmily of the ' Kshtriy rce' (Book IV., Chpter 24, verse 37). The Mtsy Purn lso contins similr prediction (Chpter 271, verse 57). These re not olted stry pssges occurring in the Purns incidentlly, but on the contrry the Hindu Scred Books contin full nd circumstntil ccount of ech of these gret Yog. The Sun (Sury) nd the Moon (Chndr) re importnt Aryn Deies nd sid tht the Kshtriy rce sprng from them in two gret brnches. The Sun's son ws Vivsvt Mnu, whose son ws Ikshvku. The ltter hd numerous descendnts of whom the 53rd ws S'ri Rm, the Prince nd hero of the epic poem clled Rmyn, nd who believed to hve been n incrntion of Prbrhm. ws Sighr. S'ri Rm's son ws Kush ; nd the ltter's 19th descendnt ' Th Sighr's son Mru, who by the force of Yog, still living in the villge of Klp, nd will in the future ges, perpetute the Solr Rce (Vhnu Purn, Book IV., Chpter IV., verse 47. S'ri Bhgvt Purn, Book IX., Chpter XIII., verse 7). Then the Purns describe the descendnts of Mru, declring tht the fmous Chndrgupt ws one of them. Such the htory of Mru in h present incrntion, but who nd wht he ws in h prior births, I hve not been ble to find out s yet. Then s to the other brnch : The Moon's son ws Buddh (Mercury). The ltter mrried Vivsvt Mnu's dughter I nd begt Pururvs, whose 41st de l, scendnt ws Prtip, who hd three sons, (1) Devpi, (2) Sentnu nd (3) Vhik. The first of these (Devpi) dopted forest life from childhood, nd h younger brother Sentnu becme king. Sentnu's son ws Bhhm, whose descendnts were Pndu nd Dhrrshtr, nd these ltter were the heds of the gret fmilies of the Pndvs nd Kurvs, whose chronicles form the subject of the Mhbhrt. The nmes of Devpi nd Sentnu occur in the Rig Ved (Mndl Sukt 98, verse 7). there stted tht Devpi, out of ffection for h brother Sentnu, used the influence of h devotion It nd induced Indr to pour down bundnt rin in the Kingdom of Sentnu when there ws no rin for twelve yers. The lerned '

25 1906]. THE THIBETAN ADEl'TS. 25 Scholist, S&yn, explins tht Devpi nd Sentnu were brothers, nd belonged to the fmily of the Kurvs. The ccount of the Ved corresponds wh tht of the Purims wh th difference, tht the ltter, ttributes Devpi's conduct in uttering words ginst the Scred Ved, to the techings of designing heretics, while from the Rig Ved to be gthered tht Devpi's pprent hereticl notions were due to h ffection for h younger brother Sentnu, so tht he himself (Devpi) my be considered unf, by the Brhmins, for the kingly office, nd Sentnu my leglly succeed to the throne. Pur&ns gin Devpi the In the son of King Prtip, Kshtriy, while the Veds sy tht he ws the son of Rhi Arhtshen, Brhmin. Devpi ws however the son of Brhmin in h previous birth, nd he subsequently incrnted in the fmily of Kshtriy s I shll try to show from some extrcts from the MMbhrt. Brhm hd six Mns-putrs (generted by Will), viz., Mrichi, Atri, Angirs, Pulsty, Pul nd Krt. The son of Mrichi, ws Ksyp, one of the seven principl Rh (Mhbhrt, Adi-prv, Chpter 65, verse 10). Ksyp mrried 13 dughters of Dksh, nd one of these ws nmed Dnu (Ibid, verse 10). By her he begt severl sons who formed the clss known s D&nvs, nd one of these ws nmed Nikumbh (Ibid., verses 25 nd 26). Now these D&nvs nd other clsses like them hd the privilege nd choice of incrnting themselves on the Erth in ny of the fmilies of Rj-Rh or Brhm-Rh (Ibid., verse 4). So ' Nikumbh ' who ws sid to be of inestimble vlour nd sub lime wdom ws born on Erth s gret Prince, nd ws thence forth known s Devpi (Ibid., Chpter 67, verse 7). Ksyp ws known by the nme of Arhtshen lso (Vide Mhbhrt, S'nti Prv nd Vy Purn). Devpi gve up the throne nd devoted himself to Yog of h own free choice, to re-estblh Dhrm mong mnkind nd per petute the Lunr rce. So declred : Dev&pi still living in the villge of Klp s Yogi, nd t the end of the Kli Yug he will re-estblh the Lunr rce nd Dhrm. Bhgvt Purn, Book IX., Chpter 22, verse 17 ; Vhnu Purn ; Book IV., Chp ter 20, verse 3, &c.). Mru of the Solr rce, the descendnt of Vivsvt Mnu's son, nd Devpi of the Lunr rce, the descendnt of the sme Vi. 4

26 26 THE THEOSOPHIST. [OCTOBER vsvt Mnu's dughter in h present incrntion, re thus sid to be living in the villge of Klp, regrding which the commenttor of the Bhgvt Purn sys tht, ' th villge fmous s the resi dence of the Yog.' The commenttor of the Vhnu Purn dds tht, th villge lies in the outskirts of the Himly which in the Bhgvt sid to be the locly where the Rh reside (Book XII., Chpter IX). After mking these quottions regrding the two Rh Mr. Sreenivs Ro tried to find out some resemblnces between these two nd the two Msters of whom Mdme Blvtsky used to spek, nd thought tht in severl wys the two pirs were identicl. He ws however cutious nd hoped tht in the course of yers further light would be thrown on th subject by those who hd devoted themselves to the esoteric side of Theosophy. The nme ' Mdru ' resembles to some extent the nme of the Adept of whom H.P.B. used to sy tht he ws her techer, but there difference in the spelling. The nme of the other Mster que ' different from the nme Devpi.' The villge of Klp gin in the Himlys, while those two who in some unknown plce in trns-himlyn inspired H.P.B. re sid to live Dtrict. Mru sid to hve been Kshtriy nd so lso H.P.B.'s Mster sid to be Rjput. The other Mster however sid to be Kshmiri Brhmin. Devpi, in the Purns, sid to be Ksh triy, while in the Veds he mentioned s being born in Brhmin fmily, but tht explined by sying tht he ws Brhmin in h previous birth. The Purns sy tht Mru nd Devpi re to re estblh Dhrm t the end of the Kli-Yug, wheres we re now in the erly prt of tht Yug. The Purnic stories must be red nd considered wh gret del of cution. Severl hve come to believe tht the two Rh of the Purns re identiclly the sme s the two depts who tught nd helped H.P.B. It would be much better, however, if ll the uthories in the Purns nd other Hindu scred books were re ferred to nd noted in regrd to the subject, which difficult one to investigte, prticulrly when people mix up gret del of emotion lm wh. Mdme Blvtsky once wrote I The Msters : know re neher the Yog s known in Indi.

27 THE THIBETAN ADEPTS. 27 who s for ges buried in jungle,, nor do they mke lps nd hold their breth. They re simply depts in Esoteric Science nd oc cultm, depts whose hed-qurters re in certin prt of Thibet, nd whose members re scttered everywhere through the world. Some que holy, others less so. A gret del of mconception previls regrding these depts, nd if insted of trying to explin their wys nd methods of work out of our own consciousness, whout hving exct knowledge bout such mtters, we refrined from sying nything bout which we re not que sure, we would be serving the cuse of Truth. A dpssionte nd cricl investigtion of ll the uthories nd references would prove of use, nd to be hoped tht some of our Hindu brothers who re well versed in Snskr, will tke up the tsk nd publh the result of their lbours in connection wh th subject. Purn sid to contin good del bout these two Rh. The Klki In note wrten by Dmodr on Mr. Sreenivs Ro's pper I find the following : Prince Devpi by h proficiency in occultm sid to hve ttined Brhmnhood t the sme time nd plce wh the celebrted Rhi, Vvmr. He ws, in h first incrntion on the plnet, son of the gret Rhi Ksyp. Now the Gotr (cln) which ws founded by Rhi Ksyp nd extnt even to the present dy pre-eminently Buddhtic cln. One of the four Mnushi or humn Buddhs, the one immedely preceding Suky Suh, ws born in th cln nd known s Ksyp Ththgt. Mot Ksyp, nother member of the cln, ws one of the first dciples of Gutm Buddh, nd gret Arht. There ws nother Ksyp, brother nd fellow-pupil of the lst-nmed, who lso ttined n eminent posion mong the Arhts who succeeded Gutm Buddh. Now s well known to ll students of occultm, Vvmr ws n dept of the sme type s tht dorned by the lst of the Buddhs, nd Mhrhi Devftpi s fellow-ine of Vvmr must hve belonged to the sme time. Th will throw some light on the question why our Guru Dev clls himself Buddht, the word in th connection hving no reltion to the ecclesisticl system evolved out of the philosophy preched by Gutm Buddh. N. D. K.

28 28 [OCTOBER THE GREAT PYRAMID. [Continued from August sue, pge 824.] Sution. IN the preceding number I gve brief outline of wht tught by severl uthories concerning the ge of Egypt, s inhb nts nd the pyrmids. Now we shll consider in the first plce the Gret Pyrmid s n olted monument. Everyone cquinted to some degree wh the lerture of the Gret Pyrmid, will know tht ws precely th pyrmid tht lwys drew the ttention, nd not the pyrmids in generl, for the Gret Pyrmid presented mny chrctertic peculiries differing entirely from those of the other pyrmids, chrctertic peculiries not to be reconciled wh htoriclly known dt bout Egypt. One of the best known wrers on th subject, Prof. Pizzi Smyth, in h work, Our inhernce in the Gret Pyrmid, hs even come to regrd the Gret Pyrmid s n fl;i/c-egyptin building. We shll refer to th importnt point lter on when treting of the Builder. The Pyrmid suted on the plteu of Gizeh, vst deso lte elevtion, 100 feet bove the vlley of the Nile, in the viciny of Kiro, plce not fr dtnt from old Memph. It must not be supposed tht only three pyrmids re to be found here, t the present dy, for the whole plteu strewn wh pyrmids, bout seventy in number, mny of which however re nothing more thn gigntic ruins. The Gret Pyrmid would, in the Theosophicl htoricl period, hve been found there first nd then the other two close to ; these three pyrmids re respectively known s Khufu, Kephren nd Menkur, We cn ccept the ide tht the rest wrere imtions of the originl divine monuments, nd belong to the htoricl period of Egyptologts. As regrds the geogrphicl sution of the Gret Pyrmid, we cnnot, of course, mke use of ny scientific dt ; nd we cn only form n ide of th sution when we trce the trns formtion of the Erth's surfce, s described in The Story of Atlnt.

29 1906.] THE GREAT PYRAMID. From th pprent tht the Gret Pyrmid ly by no mens olted. Egypt ws, so to spek, the centre of the inhbed country, nd s fr s we cn infer, there the gret rods crossed, long which the Adepts trvelled from Centrl Asi to Southern Atlnt. These rods re still to be trced in the ruins of pyrmids in Mexico nd Indi nd those lying between. In th connection the following quottion of importnce : The Gret Drgon hs respect butforthe Serpents of Wdom, the Serpents whose holes re now tinder the Tringulr Stones. Or in other words, the pyrmids, t the four corners of the world. Th puts clerly wht mentioned more thn once in the Commentries, nmely, tht the Adepts or ' We ' men of the Third, Fourth nd Fifth Rces dwelt in subterrnen hbts, gene rlly under some kind of pyrmidl structure, if not ctully under pyrmid. For such ' pyrmids ' exted in the ' four corners of the world ' nd were never the monopoly of the lnd of the Phrohs, though indeed until they were found scttered ll over the two Americs under nd bove ground, beneth nd midst virgin forests nd lso in plne nd vle, they were generlly supposed to be the exclusive property of Egypt. If true geometriclly correct pyrmids re no longer found in Europen regions, nevertheless mny of the supposed erly neolhic cves, of the colossl tringulr pyrmidl ' nd conicl menhirs ' in Morbihn, nd Brin generlly, mny of the Dnh ' ' ' tumuli nd even the gint tombs ' of Srdini wh their inseprble compnions, the ' nurghi,' re so mny more or less clumsy copies of the pyrmids. Most of these re the works of the first settlers on the newly-born continent nd les of Europe, the ' some yellow, some brown nd blck ' rces tht remined fter the submersion of the lst Atlnten continents nd lnds, 850,000 yers go Plto's lnd excepted nd before the rrivl of the gret Aryn rces ; while others were built by the erliest immigrnts from the Est.* From th quottion nd from wht hs been sid before concern ing the Gret Pyrmid, we see tht ws, so to spek, the centrl point to which the gret rods of communiction of the Adepts converged, nd th sttement bout s se more interesting, in my opinion, thn the recording of the degrees of longude nd ltude * Secret Doctrine, II., p. 367,

30 the THEOSOPHIST. [OCTOBEft occupies, to which, of course, most wrers on th subject confine themselves. Pizzi Smyth in th respect mkes n exception in h work, Our Inhernce in the Gret Pyrmid, where he trces out the reson in detil, why the Gret Pyrmid ws built on tht spot precely nd not elsewhere. Though we shll revert to h theory lter on, more fully, yet necessry t th point, in order to grsp h dt, to explin in few words : He then sserts tht the Gret Pyrmid building erected by Jewh king who ws divinely inspired, s tresury of mesures, nd tht generlly speking the Gret Pyrmid provides three keys of knowledge : () The key of mthemtics, s embodying certin number [expressing the reltion between circumference nd dimeter.] (6) The key of prcticl mthemtics or stronomicl mesure ments. (c) The key of the htory of humny, s hs been given to us in the Divine reveltion of the Old nd New Testment. In Isih he finds text, nmely, XIX., 20 : nd shll be for sign nd for wness unto the Lord of Hosts in the lnd of Egypt, nd th one lso : in the middle of the lnd of Egypt nd on the boundries thereof, tht should designte the sution of the building, nd he therefore obliged to prove tht the Gret Pyrmid nswers to th ; he ctully does so in wy entirely in ccordnce wh h purpose, but which to us cnnot be of importnce in connection wh our views. We must not forget though tht Pizzi Smyth speks of period some thousnds of yers before Chrt, while we ccording to Theosophicl ides hve to go bck some hundreds of thousnds of yers. At ll events we cn from the Theosophicl stndpoint sy ltle more bout the sution thn wht hs just been stted, becuse dt re msing for more detils ; only we cn conclude from wht we hve been tught concerning the surfce of the erth in those times, tht the se wshed the foot of the plteu on which the Gret Pyrmid stood. For the present th my suffice concerning the sution, though will be necessry to revert to when considering the vrious theories, especilly those bout the symbolm of the monument, nd we will then del wh those points tht hve to do wh the orient tion nd stronomicl symbology t greter length. Now we will try to give further detils concerning the builder.

31 1906.] THE GREAT PYRAMID. 81 The Builder. Lst month, when quoting pssge from the Secret Doctrine, in connection wh the ge of the Gret Pyrmid, we lredy trced in rough outlines who the builders were. No scientific mn, no freethinker, nd no believer will in ny wy gree wh us in th respect, but usully designte s the builder Khufu known from the htory of the humn dynsties. He would hve been very cruel ruler, who shut up the temples nd forbde the people to scrifice to the Gods ; they hd to lbour hrd insted in h gret work tht ws to spred h fme, nd, where he whed to be buried fter h deth.* Mdme Blvtsky however sys in the Secret Doctrine, tht wht Herodotus tells us, my be doubted, s he knew more nd better, but ws bound by religion, fh nd prome, nd so knew wht the Gret Pyrmid ws nd wht ws s purpose, but did not wnt to set forth h knowledge to the profne. The proofs tht cn be dduced to show tht Khufu ws the builder re very few indeed nd chiefly rest on the fct tht tblet hs been found in the Pyrmid, on which h nme inscribed, so tht we cnnot cll scientific fct in ny cse, tht Khufu ws the builder. From occult sources we lern tht Khufu repired some prts of the Pyrmid tht were dmged, nd lso shut up, from wht motive we do not know, some of the chmbers formerly ccessible.t Tht ws not h buril plce ll but certin. At lest never hs h mummy been found ; nd Prof. Greves tells us tht Diodorus mentions curious prticulr concerning Khufu. He declres tht th king never ws buried there, though hving ment the Pyrmid for h tomb, becuse he fered lest h mummy might be rent nd destroy ed by the popultion tht hted him. When he died he therefore ordered h friends to bury him in secret plce. Now Pizzi Smyth believes th secret plce to be suted 1,000 feet south-est of the Pyrmid, becuse the buril plce found there nswers to the de scription given of the sid secret plce. Though s hs been shown, nothing known wh certinty concerning the building of the Gret Pyrmid by Khufu or he now generlly ccepted Cheops, s s builder nd usully clled fter him for tht reson, in connection wh the most fntsticl stories * Herodotus, Chpter CXXIV., The Pyrmids nd Stonehenge, pp. 16, 17.

32 32 THE THEOSOPHIST. [OCTOBER bout the reson why ws built nd the wy of building. When we consider these tles in the light of Theosophy there gene rlly lies certin truth hidden in ech of them. On the whole there not much to be found mong the Greek wrers tht might give us ny certinty s to the builder. Some interesting stories bout him my however be extrcted from the works of Arbin uthors. John Greves, one of the best known wrers on the Pyr mid, who lso ved personlly, gives us one of these tles which he trnslted from the Arbic. The wrer of the book clled ' Mort Aliemn ' sys : They differ mong themselves s to the builder of the pyrmid. Some sy Joseph, some sy Nimrod, some Dlukh the Queen, nd some tht the Egyptins built before the Flood, for they foresw tht would come, nd they brought their tresures there, but viled them nothing. In nother plce he tells us tht ccording to the Kopts (or Egyptins) these two gret pyrmids nd the smller one, which coloured, re tombs. In the Estern Pyrmid King Surid buried, in the Western h brother Hougib, nd in the coloured one, Frfrinoun, the son of Hougib.* The Sbens sy tht one the grve of Shub (tht Seth), nd the second the grve of Sb, the son of Hermes, fter whom they re clled Sbens. For them plce of pilgrimge, nd they scrifice to him cock nd blck clf, nd they offer incense. Another Arbin htorin, Ibn Ab Alkokm, gives the sme nme for the builder, nmely, Surid, nd sys likewe tht ws built before the flood. So we do not find nything in these tles corroborting the Theosophic sttement, though my be noted in pssing, they confirm tht ws built before the deluge, therefore previous to the inundtion tht buried Atlnt in the wves. Josephus, the Jewh htorin, sys tht the Isreles hd to work t pyrmids during their cptivy. It more probble tht they worked t lter pyrmids, though Yetes t sserts tht they never were t Gizeh, but my hve constructed their stone pyrmids elsewhere. T. Gbb in The Origin of Mesures sys tht they * Bonwick, Pyrmid Fcts nd Fncies, p. 71. t A Dserttion on the Antiquy, Origin nd Design of the Principl Pyr mids of Egypt, p. 16.

33 1906.] THE GREAT PYRAMID. 88 were the product of the direct descendnts of Seth nd tht the direct descendnts of Seth were of tller stture thn we re. Now th the only indiction in non-theosophicl descriptions of the workmen employed in the building, which ssigns to them higher stture thn our own. Concerning the builder we do not find ny thing eher, to ber out our Theosophicl dt. But we now come to series of theories tht do squre wh them. John Tylor, the celebrted wrer of The Gret Pyrmid, Who built nd Why ws built? sys : To Noh we hve to scribe the originl ide, the dominting intelligence nd the noble purpose. He who built the rk ws the most ble mong men to direct the building of the Gret Pyrmid. * In my opinion obvious tht the Ark nd the Pyrmid were the sme building if we trce the mythologicl stories bout the purpose of the building of both. Before entering further upon John Tylor's ccount I wh to mention nother nme tht hs been given by other wrers hold ing the sme view, nmely, tht the Pyrmid divine reveltion. Here digression necessry to show how they cme by tht nme. In the first plce we hve to return to the record of Herodotus. Mdme Blvtsky obviously stnds not lone in stting tht Herod otus knew more thn he wrote or sid, for Bonwick lso sys : Herod otus, the fther of htory, seems to know more sometimes thn he thinks we to revel in simple lnguge, nd he hs n esoteric signif icnce behind h words. t Herodotus then, sys : No Egyptin will mention their nmes (the Builders, V. G.), but they lwys scribe their pyrmids to certin Philion (Philies), shepherd who fed h cttle in these plces. t Then told tht th mn left Egypt wh 24,000 persons following him, went to Jude nd there fterwrds founded Jeruslem- According to different wrers th Philies could hve been no other thn the Biblicl Melchizedek. My personl opinion tht th tle of the emigrtion of count less fmilies to foreign lnd simply the htory of one of the ttempts of the Mnu to form the new Fifth Rce, but I give que condionlly. Before trying to find out if the builder * Op. c., p t Pyrmid Fcts nd Fncies, p. 75. X Rwlinson, Herodotus, Prt II., p

34 S4 THE THEOSOPHIST. [OCTOBER here mentioned identicl wh Noh nd wh the one de signted s such by Theosophicl dt, will be interesting to her ltle more bout th shepherd king, Phil. At ll events there seen from the Theosophicl stndpoint,, gret confusion of periods, for Melchizedek cnnot possibly hve lived t the time of Khufu, nd if we were to pply the Biblicl chronology used by the wrers bove mentioned, we should certinly never succeed in fting in persons nd fcts wh ech other. So now we shll leve out of ccount Melchizedek's sojourn in Egypt nd confine ourselves to stting the fct tht these wrers indicte Noh s the builder nd likewe Melchizedek, chosen s such by the Most High. Of Melchizedek sid tht he ws whout fther, whout mother, whout descent, hving no beginning nor end, but mde s likeness of the Son of God. Seen from n occult stndpoint we cn gther from th tht he must hve been very high Ine in ny cse, but probbly he ws personifiction of the Second Logos, s we shll see presently. Th becomes even clerer to us, when we her tht while Pizzi Smyth, for instnce, tkes Melchizedek s the builder, Trcey men tions Chrt s such. Now th sounds very strnge nd impossible if we were to tke th s mny do* the wrer mong the numben nd suppose tht ll these nmes ctully ment some person, nd not s they relly do, the principle or the High Being they lwys represent. Then cnnot be surpring tht ccording to Kbbltic numericl vlue Chrt * nd proved tht Melchizedek = Fther Zdik = intimtely connected wh profound occult fcts of gret worth, to which we shll hve to revert occsionlly when deling wh the Symbolm of the Pyrmid, in connection wh the gret prt plyed by the numericl vlue of nmes in the siderel cycle of inion in the Gret Pyrmid. Now I do not men to sy tht ws the intention of the wrers before mentioned who tke Melchizedek s the probble builder, to come to the conclusion I m going to drw ; they never could do so, becuse they stick to persons nd to htoricl fcts lso, while we s Theosophts my know tht ll htoricl nd Biblicl persons rep resent cosmicl enties s well, when we subm the stories nd the events to * J. 209, 210, 2X1. second reding ;which lso the cse in th instnce. Rlston Skinner, The Source of Mesures, Appendix II., 89, pp. 208,

35 1906.] THE GREAT PYRAMID. 85 As we hve seen, Melchizedek (Chrt) mentioned s the builder, nd John Tylor tkes Noh s being probbly the builder, Mdme Blvtsky tells us tht Noh Melchizedek (Fther Zdik). And if we do not stick to htoricl personges we hve pved the wy in some mesure to n greement concerning the builder, for now only remins to show tht Noh = ( Melchizedek = Chrt) the sme s the Eight Gret Gods * nd my end will be ttined th time, insmuch s I wnted to point out the fct tht though here, s in mny other cses, pprently very impossible things re sid, in th instnce concerning the builder the dt re hrmoned nd mde cler in the light of tht knowledge given to us by H. P. Blvtsky. But we my dd few more words bout Noh, the Jewh representtive of nerly every Pgn god in one or nother chrcter. The Homeric songs contin, in poetized form, ll the lter fbles bout the Ptrirchs, who re ll siderel, cosmic, nd numericl symbols nd signs. The ttempt to dconnect the two genelogies of Seth nd Cin, nd the further eqully futile ttempt to show them s rel, htoricl men, hs only led to more serious enquiries into the htory of the pst, nd to dcoveries which hve dmged for ever the supposed reveltion. For instnce the identy of Noh nd Melchizedek being estblhed, the further identy of Melchizedek, or Fther Zdik, wh Chronos-Sturnus lso proved. Tht th so my esily be demonstrted. It not denied by ny of the Chrtin wrers. Brynt t concurs wh ll those who re of opinion tht Sydic or Sdik, ws the Ptrirch Noh nd lso Melchizedek, nd tht the nme by which he clled, Sdik, cor responds wh the chrcter given him in Genes, VI., v. 9 t And further : Now Snchunhon, who informs the world tht the Kbiri were the Sons of Sydic or Zedek (Melchi-Zedek). True enough, s th informtion hs descended to us through the Preprtio Evngelic of Eusebius, my be regrded wh certin mount of suspicion, s more likely tht he delt wh Snchunhon's work s he hs wh Mnetho's Synchrontic Tbles. let us suppose tht the identifiction of Sydic, Chronos, or Sturnus, * See Theosophi, My 1904, p. 42. t Anlys of Ancient Mythology, ii., 760. X Secret Doctrine, II., p But

36 36 THE THEOSOPHIST. [OCTOBER wh Noh nd Melchizedek, bsed on one of the Eusebin pious hypotheses. Let us ccept s such, long wh Noh's chrcter tic s just mn, nd h supposed duplicte, the mysterious Melchizedek, king of Slem, nd priest of the Most High God, fter h own order ; nd finlly, hving seen wht they ll were spirully, stronomiclly, psychiclly becme rbbiniclly nd kbblticlly. Mrs, etc., s personifictions, nd cosmiclly, let us now see wht they In speking of Adm, Cin, we find the uthor of The Source of Mesures enuncing our very Esoteric Techings in h Kbltic reserches. Thus he sys : Now, Mrs ws the Lord of birth nd of ilel h, of genertion, nd of destruction, of ploughing, of building, of sculpture or stonecutting, of rchecture, in fine, of ll compred under our Englh word ARTS. He ws the priml principle, dintegrting into the modifiction of two opposes for production. Astronomiclly, too, he held the birthplce of the dy nd yer, the plce of s increse of strength, Aries, nd likewe the plce of s deth, Scorpio. He held the house of Venus nd tht of the Scorpion. He, s birth, ws good; s deth ws evil. As good, he ws light ; s hd, he ws night. As good he ws mn ; s bd, he ws womn. He held the crdinl points, s Cin, or Villin or Pter Sdie, or Melchizedek ; he ws lord of the ecliptic or blnce or line of djustment, nd therefore ws the Just One. The ncients held to there being seven plnets, or gret gods, growing out of eight, nd Pter Sdie, The Just or Right One, ws Lord of the eighth, which ws Mter Terr. * It will now be possible for the reder to understnd, tht the sme builders re ment in different stories, if considered cosmiclly. Skinner sttes in h work mentioned bove tht the builder's symbol ws the form of th pyrmid wh s top nd bsic points, so tht we find h imge in h work. Next we shll try to see, how th imge ws expressed in the mjestic s symbolm. monument, when we understnd I intend to del wh the building self nd wh the outside of the Gret Pyrmid, nd fterwrds wh the inner, simply by wy of description. H. J. vn Ginkel. (To be Continued.) p * Secret Doctrine, II., pp. 409, -110, nd The Source of Mesures, 86,

37 1906.] 37 ONE COMPASSION.* pln we intend to dopt for prcticl work t these nnul Federtion Meetings to tke up virtue t ech yerly meeting, give few hints s to s nture nd prctice nd recommend for doption in the succeeding yer. Th yer, Compssion will be tken up. We ll meet under the bnner of Theosophy. The essence of the techings of Theosophy tht mn divine nd cn rele h divine nture by h own self-exertions. How mn should become divine the problem. Try to lern wht ment by divine nd then live nd prctice. Both knowledge nd prctice re necessry for reltion. Whout study our ides re crude nd even inccurte nd if we don't try to live wht we lern* we re unworthy of being members of the Theosophicl Society. Every one (even the best of us) hs got h own defects nd we hve to study nd try to put into prctice wht we lern by studies. We must go on striving, yer fter yer. We do lern much t the meet ings of the kind we re holding. Wht even more importnt we lern to gther wh common spirul object. We meet under the bnner of Theosophy, et together, work together nd ssoce to gether ; we re told we thus form vehicle for the flow of spirul energy to the world, which sorely in need of Thus used s the vehicle of common life, we lso crete ourselves just like the cells of the body of. bond of union between single individul. re not to be olted uns. We must form one body for the life of the Msters to flow through. Tht why we re trying to meet s often s possible t forml nd informl gtherings. Nobody need think tht no tngible results re produced by these meetings. mtter of fct, wht we re doing, We As we re forming bonds of union. No better virtue cn be chosen for the first yer thn Comps sion. one of the spects of love. The other two spects of love re It * Rough notes of dcourse delivered t meeting of T. S. members only, t the recent meeting of the Centrl Dtricts Federtion t Bellry, by T. Rm- Chndr Ro, retired Sub-Judge.

38 38 THE THEOSOPHiST. CoctobeS (1) Reverence to superiors nd (2) love to equls. Compssion love to inferiors nd s we hve mny such we hd better tke up compssion s the first virtue for prctice. Compssion must be prcted. In every deed, word nd thought we must live. No use of mere theoring. S'ri Krhn sys in Bhgvd G III., 26 : Let no we mn unsettle the mind of ignornt people ttched to ction ; but cting in hrmony ttrctive. wh Me, let him render ll ction Th ddressed to Gret Beings. These re to go into the world nd do ction so tht people my be ttrcted nd served. The Snskr word Joshyel connotes both love nd service. They must show to people tht love nd service re needed. Even those who re M ukts should serve in the world nd set n exemple of love in the hert nd service in ction. Th the lesson tught in the bove Slok. In the Voice of the Silence, sid, So shlt thou be in full ccord wh ll tht lives ; ber love to men s though they were thy brother-pupils, dciples of one techer, the sons of one sweet mother. All re sons of the sme prents. We must be full of love to ll nd show th in our deeds, words nd thoughts. S'ri Krhn sys in Bhgvd G X., 11 : Out of pure Compssion for them, dwelling whin their Self, I destroy the ignornce-born drkness by the shining lmp of wdom. Note the word Compssion in the bove. Whtever nother feels, we must feel lso. The Voice of the Silence thus explins the Anukmp of the Bhgvd G. We my go even further nd sy we hve the divine in us. We re relly one, one Alm in ll. Hence we should love ll. He who, through the likeness of the Self, O Arjun, seeth identy in everything, whether plesnt or pinful, he considered perfect Yogi (Bhgvd G, VI., 32). Our hert must vibrte in sympthy wh ll in plesure or in pin. Compssion trying to feel the One in ll, to feel nd rele our oneness wh ll, for S'ri Krhn in the hert of ll. Mn loves himself nd therefore cnnot but love ll since ll re one. The self, hrmoned by Yog, seeth the Self biding in ll

39 1906.] COMPASSION. 39 beings, ll beings in the Self ; everywhere be seeth the sme (Bhgvd G, VI., 29;. ISvr in ll, in good things s well s in bd things. In the gmbler lso he. I m the gmbling of the chet (Bhgvd G, X., 36.) There no good in only sying we re one. We must try to rele the Oneness. Our Msters re clled Msters of Compssion. They inculcte the prctice of Compssion if we re to rech Them. How re we to know wht Compssion? How cn we mke the ides our own? By mere study our ides will not be cler or we my forget. We must tke up the virtue nd medte upon. At the time of medtion we concentrte in the nme of the Msters or of the Isht Dev nd we re t our best t the time. Let us therefore medte on the virtue for five or ten minutes, every dy nd try nd nlyse wht. Th intellectul medtion. We my, if we re devotionl, lso dopt wht clled Gnnop Smhrm (investing wh virtues) in the Vednt. Whtever virtue we invest our Isht Dev wh, tht we get. Think of the Guru or the Isht Dev s n embodiment of the virtue nd medte. Thus my we bsorb the essence of the virtue into our spirul nture. We thus, s were, get our spirul food. In the cse of the physicl body, both eting nd exerce re neces sry. Similrly there no use in mere medting nd obtining spirul food. It must be'put in prctice, otherwe will be of no use. Rther will be mchievous, just s eting bd whout exerce. One gret defect in us we for the first time. utomticlly be one of love nd trust. generlly dtrust ny one we meet A relly compssionte mn's first thought must When we feel hte, we must replce tht feeling of hte by one of love. If necessry, we think of the mn whom we hte, in medtion, nd pour love nd com pssion on him, so tht eventully, whout ny exertion, compssion my nturlly flow out. In thought we must love ll. Tht the first thing. It comes bove words nd deeds. Thoughts must be first purified. Next s to words. We my in the dchrge of our duties hve to look ngry or use words of pprent nger. Thought must lwys be pure nd full of

40 40 THE THEOSOPHIST. [OCTOBER love, but sometimes thought of love my hve to be expressed in words pprently unkind. Similrly wh ctions. If words nd deeds re sweet but thoughts re of nothing but hte, much hrm done. Note the cse of mgtrte. He my be compelled to punh culpr nd hve recourse to unkind.words or unkind deeds, but h thought must be one of love. Apprent unkind words nd deeds should be ccompnied wh love t hert. God lwys compssion te but speks nd cts compssion ccording to circumstnces. In one cse, he my rewrd ; in nother, he my kill. Outwrd tret ment cnnot be the sme for ll. A loving doctor will not necessrily give sweet medicine to ll. Inwrd ttude must be the sme to ll, i.e., ll love. The Voice of the Silence sys we should be s soft s the mngo pulp for others' woes nd hrd s the seed to our own sorrows. We re doing que the oppose. Msters give ll their love to the world. We must be strict to ourselves nd compssionte to others. To know how we should ct towrds one in given cse, let us reverse our posions nd question to ourselves Wht would I hve him do if I were in h posion. I hope the Brnches will dopt the recommendtion nd tke up th virtue for the coming yer. In the nnul report they my give us the result of their medtion nd prctice. Next yer, we must tke up nother virtue. We must improve ourselves. We must pply in prctice the techings of Theosophy which re not sectrin. Theosophy does not condemn ny line of ctivy. It sys choose your own line of ctivy. But sys we re f to help nd serve only when we hve the knowledge nd live the life. Then only will the help be effective. Let us first f ourselves for service nd then tke wht line of ctivy we will to tke. Let us meet often nd exchnge thoughts. Let us mke ourselves chnnels for the Msters' influence. We re not mere niml ntures. Let us serve the world s the embodiment of the divine. T. Rmchndr Ro.

41 1906.] 41 SELF-CULTURE OR The Yog of Ptnjli. WE left the Yogi on the threshold of the third stte of mtter. The mterils in h possession were : 1. Two sttes of mtter, the solr nd the plnetry, or wht might otherwe be clled posive nd negtive or Prdn nd Ryi. 2. The sun possessing three different kinds of powers in the shpe of the excing, the continuing or the phosphorogcnic rys, nd wht my be clled the sensory rys ; nd the plnetry mtter possessing three llied receptivies. From th, mong other things, the conclu sion rrived t, tht there must be common stte of mtter which, under different condions, cn ext in eher of these sttes the solr nd the plnetry. Th ccording to the Snkhy Yog Philos ophers the mtter of the heven-world. In th world the mtter must ext in ll the sttes in which hs been found to ext on the lower plnes, becuse nothing cn ext in the effect which not lredy exting in the cuse. We thus find the Snkhy Philoso phers nming these three sttes of mtter in the hevenly world s tnmdtrs, krmendriys, nd jfidnendriys. The tnmtrs represent the continuing rys. They represent the objective side of the universe upon which the indriys ct. It in them tht form lives. It from them tht comes the power which mintins form in the solr ethers nd plnetry Mhdbhuts. The krmendriys represent those rys which exce the tnmdtrs into ction, thus throwing them into vrious forms ll more or less complex, from the Mhdbhutic tom to the most complex mchinery of the humn body. The jfidnendriys represent the sensory rys. They crry the impressions of the tnmdtrs nd their forms in the heven world, nd through their representtives of the solr rys, of the forms of the Mhdbhutic world, to the MANAS of the Sdnkhys. How do we rrive t th mns which s much prt of the heven-world s the tnmdtrs nd the indriys f A ltle consider te

42 42 THE THEOSOPHIST. [OCTOBER tion will show tht in order tht there my be n evolution of forms in the tnmdtric kingdom, nd through s gency in the Mhdbhutic world, the pttern of the form must ext before imprinted by the gency of the krmendriys upon tnmdtric mtter. These ptterns re clled ides, nd the function of mns to give forth constnt ly improved ides for the evolution of form in the lower kingdoms. Snklp or idetion fmilir power in the universe nd s extence s necessry fctor in evolution of form beyond denil. Th fourfold output of energy, but que plin tht the mtter which performs these functions relly the sme. The difference functionl only. Wht then tht power which hs given the sme mteril three different kinds of form nd function? I spek of three here, putting down the two outputs of the indriys s one, becuse both of them hve the common quly of being instruments, while the tnmdtrs re objective nd mns subjective or essentil. The nture of the tnmdtrs in the terminology of the Snkhy philosophy tdmsic, tht of the indriys, rdjsic nd tht of mns, sttvic. The common power which hs multiplied the one into three, clled Ahnkr, the principle of individuly, or individuliztion. The work of individuliztion goes on in the tnmdtric kingdom. The one lwys dividing into more thn one. The I, the THOU nd the THIS of the phenomenl universe re ll the results of the working of th principle. to divide becomes When th tendency quiescent, we hve the pure principle of Sttv the Buddhi, the principle of determintive extence, the WILL TO BE, or which the sme thing, the WILL TO know, in the universe nd in mn. It relly th power which lies t the root of ll evolution. In the ling irir of the Snkhys, th relly the permnent principle which survives ll deths of the body, nd in fct lives up to the end of evolution. The hnkr lwys understood s forming prt of the Buddhi nd therefore in rely, the buddhi hnkdr, or if we dd the purus to th (which however ordinrily kept prt from the ling irtr) relly the triple principle of the purus buddhi hnkr or Atm buddhi mns which comes out to be the permnent principle of the humn constution. It the business of the ling irir to go bout the universe nd obtin knowledge by pssing into ll the possible sttes of prkrtic extence, for the purus.

43 1906.] SELF-CULTURE. 43 We thus find tht up to the buddhi there re seven mnifested cretive principles, the buddhi, the hnkdr nd the five lutdtrs, becuse ech in s turn cretes the other from bove downwrds ; nd then ll these crete the ntrik lok nd the bhurlok. These seven cretive principles re the seven Adys, of wht now the fshion to cll Hindu Mythology, but wht we my venture to cll the Scientific nd Philosophicl religion of the Hindus. As however t the present stge of humn evolution, the buddhi nd hnkdr re prcticlly one, the Adys re more often considered to be six only in number. Adys, becuse they rc mnifested It my be noted tht these gods re clled from, or in Purnic lnguge re the sons of Adi which mens infiny, nd which stnds for the AMlprkri of the Sdnkhys. The highest of these Adys Vhnu the mcrocosmic Buddhi-Ahnkdr. Sys S'ri Krsn in the Bhgvd G : Of the Adys I m Vhnu. Now the Sun lso clled n Adiiy, nd tht becuse the Sun through whom the cretive principles, the rel Adys, ct upon the Erth. Tht the Sun only the medium nd not the rel Ady lso shown by the very next pronouncement of the Bhgvd G. Of the lights I m the Sun. The number of the Adys sometimes red to twelve, becuse ech of the six Adys hs double spect, the rjsic nd tdmsic, the mle nd femle, the S'iv nd S'kti, the prdn nd the ry/, the posive nd negtive s they re vriously clled. The physicl Sun n output of ll these twelve Adys, nd performs the functions of ll these. The six months for which the Sun moves northwrds represent, so fr s our erth concerned, the six posive Adys ; the six months of the southwrd mrch repre sent the negtive Adys. It by th double motion tht cretion of forms on the Erth rendered possible. If the het of the Sun upon the Erth were constnt qunty throughout the yer there would be no cretion of forms. All the so-clled myths of the ncient Aryns hve been found to hve their origin in the Sun, nd must hve been so. The myths, however, hve deeper scientific nd philosophicl mening which the modern mythologt hs not yet seen h wy to recog nize. It que constent wh the pln of humn eduction

44 41 THE THEOSOPHIST. [OCTOBER dopted by nture tht ll the cretive powers of the Erth should first be trced to the Sun, nd thence onwrds to the originl cretive principles of the Snkhy philosophy, until mn fted to feel the One extence everywhere. It only mn who cn sometimes think of jumping ll t once into the rms of the Most High, lbe he my not be ble to stnd on h legs even. Nture never leps. Ptnjli when sying tht we should perform Smyui upon the Sun, hs lid down the true method of eduction, which hs been dopted by nture herself from the very beginning. How much could we lern even now in very short time comprtively, if our techers knew how to strt from the simplest nturl pheno men, nd then led us up on Ptnjli's system to the ltr of the Most High. Mny theories hve been dvnced to ccount for the mythology of the ncients. Some hve tried to stmp s n invention of interested persons, promulgted wh the object of deceiving nd befooling the world for the purpose of obtining their own selfh ends. To th clss lwys belong those persons who cnnot or do not cre to give thought to the subject, nd who believe tht the world consts of fools, cpble of being esily deceived into ll sorts of beliefs, they themselves being of course honourble exceptions. Others gin hve sid nd sy tht the stories of the power nd omncience of the gods, nd of their rewrding the good nd punhing the evil were invented by we men for the purpose of mintining lw nd order in communies, leving to be supposed tht the universl representtions of the gods were the inventions of foolh poets. The interpreters of the physicl (lso clled the llegoricl) school held tht the myths contined explntions of nturl phenomen, or of certin views regrding nturl phenomen under peculir phrseology which dclosed s hidden wdom when rightly understood... Others up to our own time hve ende voured to find stronomy or some other physicl science hidden under the Mythology of Greece. Creuzer my be clssed s belong ing to th school, h work on the mythology of the ncients being wrten to prove ' tht Greek mythology ws composed by priests born or instructed in the Est, who whed to re the semi-brbrous rces of Greece to higher civiliztion nd purer

45 1906.] SfeLF-CULTURli. knowledge of the Dey. There ws ccording to Creuzer deep mysterious wdom nd monothetic religion veiled under the symbolicl lnguge of mythology, which lnguge though unintelligi ble to the people, ws understood by the priests, nd my be interpreted even now by the thoughtful student of mythology (Mx Miiller). The third or htoricl school identified wh the nme of Euhemerus, represented the gods s hving been originlly kings nd chiefs, gret wrriors, sges or benefctors of the humn rce, who, being exlted bove their fellow men in life, fter their deth grdully cme to be looked upon s deies. The modern School of Comprtive Mythology mintin tht ll myths hve physicl origin, but tht they re the unconscious growth of the populr mind, nd not the conscious product of some mind, composed by instructed priests wh the object of ring the people to higher civiliztion, in fct, educting them. Th School tries to trce every myth to solr origin, nd in fct holds tht ll the gods represent the Sun under different nmes, red to godhed becuse the nmes cesed by nd by to be pplicble to the physicl Sun, nd were therefore tken to be the nmes of seprte deies. I consider, sys Professor Mx Miiller, tht the very ide of divine powers sprng from the wonderment wh which the fore fthers of the Aryn fmily stred t the bright powers tht cme nd went, no one knew whence or whher, nd never filed, never fded, never died, nd were clled immortl, tht unfding, s com pred wh the feeble nd decying rce of mn. Another clss of comprtive mythologts give more prominence to such nturl phenomen s storm, thunder, lightning, etc., rther thn to the Sun, in ccounting for the origin nd growth of myths. It hs been pointed out, nd wh gret reson, tht none of these theories ccounts for ll the myths of the world. How, for exmple, would the ethicl theory ccount for mny n immorly scribed to the gods ; such silly stories for exmple s the incestuous intercourse of Krsn nd Subhdr, nd of the god Brhm nd h dughter the goddess Srsvti, or of the god Indr wh the wife of the Rsi, Gutm, or of the proposls of Nhus to the wife of h prede cessor, Indr, in the kingdom of Heven. The htoricl theory of Euhemerus would lso seem open to

46 46 THE THEOSOPHIST. [OCTOBER mny objections. The deifiction of deprted humn personges, would t lest presuppose the extence of the ide of diviny. For otherwe would be impossible to ccount for the birth of the ide tht gods could ffect humny from nother plne of life. How gin could we ccount for such ides s tht of the dul gods Mr nd Vrun, the former the god of dy, nd the ltter the of night. god How gin could we explin on th theory the ide of the gods nd goddesses of rivers nd mountins, of ir, fire nd wter. It would be too much for the humn intellect to dm tht ir nd fire hd humn rulers ssigned to them in the pst, or tht on the bnks of every river femle ruler of mighty power ruled t one time or other, nd tht the ide of the river goddesses derived from these deprted gret women of the pst! We hve now to del wh the physicl theory. The outwrd sttement of the llegoricl theory my be ccepted so fr tht these myths contin explntion of scientific fcts. But ppers to be impossible to ccount on th theory for the origin of myths. Creuzer who ws studying only the Greek myths ccounted for them first in wy which ppers to be impossible to dm, in the light of the study of comprtive mythology. If the priests who were responsible for the extence of Greek mythology were instructed in the Est, who instructed the priests of the Est? nd wht led them to the invention of mythicl stories? Then there the further objection to th theory tht these lerned priests could hve tught t lest the ordinry truths of science in pliner lnguge rther thn try to veil every truth in llegoricl lnguge. While must be dmted tht some ncient techers hve spoken to their unined followers in prble, could hrdly be sid tht prble ws necessry for the sttement of every pltry nturl fct. Why ws necessry to spek of fire s Zeus, of ir s Her, of erth s Aidoncus, nd so forth. Common truths could be explined in common lnguge, though might be dvble to spek of higher mysteries in the form of prble. It thus ppers tht ll the myths could not be explined even on th theory. We now know tht the myths of ll the Aryn ntions hve common origin. The question only wht tht common origin. The modern school of the physicl theory holds tht our fore fthers of the erliest times observed the phenomen of nture nd described them in their.own lnguge, which now would be clled

47 1906.] SELF-CULTURE. 47 poeticl, but ws que nturl to them ; tht in time the words nd phrses pplied to describe these simple nturl phenomen were only remembered, while their connection wh the nturl phenomen they originlly described ws forgotten, nd therefore ws supposed tht the words nd phrses pplied to some higher powers which were therefore dubbed s gods. The lnguge originlly used to describe these phenomen ws not exct, sid, becuse men in the erly stges of civiliztion mde themselves the guge of every nturl phenomenon, nd spoke wh conscious life similr to their own. of every object of sense s being endowed The Sun followed the Dwn s lover would follow h mtress. The Dwn fled t the pproch of her lover, nd s he cme ner her nd ws just bout to touch her she died. The ncient nme of the Sun ws Apollo, nd tht of the Dwn, Dphne. It ws most ordinry description of solr phenomenon when the Sun nd Dwn were respectively nmed Apollo nd Dphne. But in time these nmes were forgotton s being pplicble to the Sun nd the Dwn, nd therefore Apollo nd Dphne becme god nd goddess. The Sun nd the Dwn were both believed by the erlier humny to be conscious gents like themselves. But they begn to tke, in time, more prosic view of nture, nd therefore pprently lost the sense of speking of the Sun following the Dwn s lover would follow h mtress. deifiction. It hs been objected to the Hence solr theory, tht cnnot ccount for mny wild nd monstrous myth nd tht cnnot ccount for mny story told bout the cretion of the world, nd of the post mortem sttes of life. It ppers to me further tht the supposi tions s to the mentl stte of our forefthers which mde possible for the myths to grow, re not very convincing. It does not pper to be possible tht memory should ply such freks wh mn s lleged to hve plyed wh our erly forefthers. Words no doubt fll out of the current vocbulry of mn, their menings even their very sounds re chnged, re chnged, their rdicl mening nturlly lost sight of, but the fcts which they hve once presented to the humn mind, constntly ext, nd s long s the fcts re before mn every dy, ppers to be violent supposion only, to sy tht ll t once they begin to represent gods. Should there be pres ent mong lter genertions older men who re fmilir wh older

48 48 THE THEOSOPHIST. [OCTOBER words, we would expect them to know their rel mening, nd we should expect tht if they do remind the younger genertion of the older forgotten words, they would t the sme time give them the rel mening. Unless we suppose tht the myth-mkers of the ncients were gret scholrs of the modern school, who t one time tried to re-interpret long forgotten words nd phrses, which hd lost ll sense to every living creture of those dys, but whose sounds only were somehow remembered, the genes portion of the solr theory must self be considered myth. Tht the Brhmns of Ancient Indi explin some words of the mntrs to men sometimes something different from the ordinry mening would only go to show tht the old menings of these words were known lthough perhps they might hve been forgotten by the common people. Wht more probble nd in consonnce wh Hindu trdion tht the common people never knew these, nd hd constntly to be tught their sense from the very beginning. Th theory will hve to be stted more fully, lter. At present I will go on wh the dcussion of the solr theory. There then no evidence to show tht the myth-mkers were school something on the pttern of the modern school of comprtive philologts nd mythologts. In the bsence of such school we would hve to mke the supposion tht the common people remembered the old words nd phrses, tht they lost the sense of their originl mening. but It impossible to see how memory could hve plyed such frek, when the fcts of nture denoted originlly by the words were constntly in the presence of those people. Memory helps us to bring bck into consciousness long-forgotten fcts, when something connected wh those fcts comes before us gin. But hs never been sid tht memory or some other mentl power drives out of con sciousness fcts nd reltions which re constntly before Then nother objection to the modern physicl theory myths re found to ext now mong the svge rces. tht ;nd yet we do not find these rces elborting upon the lost mening of words nd giving birth to newer nd newer myths, s indeed we. would expect them to do the bs of the solr theory were correct one. The humn mind lwys progresses long similr lines. Where then did the svge find h myths?he s we know, que in cpble if of elborting upon the mening of old words nd phrses.,

49 1906.] SELF-CULTURE. 49 It ppers to me tht we must turn from ll these imperfect theories to the Hindu theory of evolution to find stfctory ex plntion of ll these myths. We re tught then by the Snkhy Yog philosophers (nd their teching pervdes the whole of Hindu thought) tht, 1. The gods ext, s mtter of fct, in the subjective plnes of the universe. 2. Tht ll the forms of the Erth re first prepred in the tnmdtric world of Mhendr, nd from there descend in the grb of the solr ethers to the plne of erth-life. 3. Tht ll the chnges of life on Erth, whether minerl, vegetble, lower niml or humn re first prepred in the sme world. 4. Tht the gods re the gents through whom these chnges re designed nd crried on. 5. Tht the gods mnifest their forces of life on the Erth through the gency of the Sun, insmuch s they cn only descend to tht plne in the grb of ethers (the siiksfwt irir). 6. Tht there re gods in Heven whose duty to see to the eduction of humny. 7. Tht in the infncy of humn rce, the gods incrnte themselves mong men, or send other enlightened seers to the erth to guide infnt humny to enble them to stnd on their own legs. 8. Tht these divine techers nd Rs (seers) know ll the mysteries of the universe, nd know full well how to educte infnt humny properly. 9. They set before mn the wys by which he cn educte himself morlly, physiclly, intellectully nd spirully, nd then remin by him for some time to see tht he properly benefs by the lessons tht re given him. 10. Knowing full well tht ll men cnnot receive ll lessons t once, they ine the dvnced portion of humny into ll the mysteries of the universe nd deprt in time leving them in chrge of the younger souls. 11. These younger souls who form the mjory, lmost the whole of mnkind, thus strt upon their evolution. 12. The more dvnced souls (the old Brhmns in Indi) re given the duty of mking themselves msters of the mysteries of the universe, of checking the mtkes of erring humny, of leding them 7

50 60 THE THEOSOPHIST. [OCTOBER gin nd gin out of the difficulties which they my hve creted for themselves through ignornce, nd thus by nd by educting the entire humn rce nd bringing up to their own level. The techings of the erly seers of the Aryn rce (the Rs of the Veds) re thus given in the lnguge which the people under stnd. Knowing full well wht powers of the gods re mnifested in wht forms nd mnifesttion upon Erth, they give to their gods such nmes s denote those powers on the physicl plne fmilir to mn. It thus tht every nme of n object of sense n ephet, nd besides denoting the object lso mde to signify god, whose immede power my be working in the object. Now s we hve seen, ll the divine powers mnifest themselves upon the Erth through the Sun nd the solr ethers. It follows s mtter of fct tht ll the nmes of the gods must be ephets de noting the Sun, lthough the Sun cnnot for ll time go on bering ll those nmes, nd ultimtely ll of them but one must fll duse. The true method of eduction consts in th, tht every nturl phenomenon must be trced into to the Sun, nd through the Sun to the gods of the Svrlok nd then onwrds to the Logos, the Isvr of our system ; nd thus we find tht Ptnjli lwys tkes the phenomen of the universe on the lowest plne on which they ext, nd sys tht smym must be performed on them. The smym on the Sun one of the highest siddh, insmuch s leds to comprehension of ll the loks of the universe. It will be seen redily tht th conception of the wy in which the Divine Techer crries on the eduction of the humn rce, nd which he mde known to mn through h servnts, the ncient Rs, nd sometimes through h own incrntions, reconciles ll the theories of mythology which hve been put forwrd by imperfect seers. [To be continued.] Rm Prsd.

51 1906.] 51 THEOSOPHY IN NORTH-EAST Preliminry. AUSTRALIA. THIS lnd continent of the Southern Hemphere which contins n re of the size of Europe, if we exclude tht portion of belonging to the Russin Empire, s yet ltle known to the out side world, if we except the fringes of s cost line, where re few gret cies chiefly suted on s southern shores. Its potentil vlue s home for myrids of the humn rce, t present unknown or unreled. The purpose of these ppers not the giving of n essy on the mteril spects of humn ctivy in these outskirts of civiltion in which the hrdy pioneers of our Brh people re opening the wy for the inflow of the surplus peoples of the old world, but rther to indicte the mens whereby the intellectul soil ' being prepred for the seed of Divine Wdom, by which shll be nurtured, gener tions yet unborn those who will fill the vst empty spces wing them. Their object in the first plce to indicte the condions under which the foundtions of the religious philosophy of the Higher Life re being lid in the outskirts of these newly dcovered lnds of the old Lemurin continent. On the north-estern sebord of Austrli, few miles off the cost line, for the most prt just bove se level, there suted wht known s the Gret Brrier. Th rock formtion wh s beuti ful corl reefs nd myrid forms of brillintly coloured mrine life, whose exque tints must be seen to be ppreced, ppers to hve been t one time the costl line of the continent nd stretches wy long the cost for upwrds of 1,000 miles into the tropics, forming protection from the rolling wves of the vst Pcific Ocen. Whin s sheltering embrce there re, perhps, thousnds of smll lnds nd lets, clothed wh verdure nd bsking in eter nl sunshine. The mountin rnges which extend round the Southern nd Estern Austrlin costs for some 3,000 miles, here, in their north

52 52 THE THEOSOPHIST. [OCTOBER estern extension, frequently pproch whin few miles of th lmost inlnd se; nd vry in height from 1,000 to 5,000 feet. These rnges form numerous extensive vlleys nd ttrct copious rinfll, which covers their estern slopes wh tropicl growths. On mountin side nd in the intervening vlley there re vst forests of vluble timber in gret vriety, mny of which re lmost un known to commerce. The vlleys, composed of rich lluvil soil, re filled wh the usul vrieties of plnts found in semi-tropicl nd tropicl regions. Beyond the costl rnge nd extending severl hundred miles inlnd, th vst empty country my be brodly divided into three sections, () Gret treeless downs rolling wy westwrd, contin ing vriety of rich ntive grsses upon which millions of sheep re rered nd fed. (6) Lightly timbered res of poorer country utiled s cttle rnches, Rugged rnges where rocks of vried formtion re scttered bout in wild confusion wh (c) here nd there river vlley intervening. Here re found lmost every metl known to commerce, often in wonderfully rich combintion unknown tresures of welth upon which few thousnd miners re engged in extrcting their contents, but who hve s yet hrdly scrtched the surfce. They const of gold, silver, precious stones, copper nd tin in bundnce zinc, bmuth, ntimony, molebdone nd mny others. ; led, To one or the other, or, in turn ll the vried industries indi cted in th sketch, the pioneers of the country re ttrcted. constnt fight wh Dme Nture A mintined. She sometimes smiles nd pours her tresures t the feet of her wooer, only suddenly wh frowning brow to whdrw them by flood or drought or flme stripping him to the skin nd csting him wnderer, s the cse my be mid svge surroundings. ; hopeless or duntless drought rrives nd sheep nd cttle die in thousnds, of fmine of feed or wter, nd the cpl invested in the industry depleted or A entirely lost. The toiling settler in the costl vlleys, fter yers of lbour in clering nd plnting h lnds, sees the fru of yers of industry swept wy by flood or pests. The sme cpricious chnge of fortune ttends the miner, often in more severe form nd greter diversy of circumstnce.

53 1906.] THEOSOPHY Itt NORtH-EAST AUSTRALIA. 53 Introductory. Nerly twenty yers since, trvelling mteur photogrpher took up h bode in (t tht time) smll costl settlement fvour bly suted in the centre of the upper end of the north-estern cost, contining in the ner or fr future, the potentily nd prome of gret cy. Our photogrpher hd by profession been techer of lnguges nd ws pronounced Agnostic. Of eccentric hbs, he threw up h profession nd sought refuge for h sensive nture s wndering entomologt nd photogrpher, in the beutiful costl wilds referred to bove. Hving, on v to Englnd, met wh the Theosophicl techings, they henceforth becme the life of h life, nd hence forth to the end of h erth-life, he freely dtributed the lerture, both in h tours nd from h plce of business. By th mens mny obtined some knowledge of the techings, some of whom re worthy members of the T.S. Some six yers go our friend the photogrpher pssed to h rest. Ere he ws tken nother instrument ws prepred, who possessed some of the reque qulifictions for tking nd continuing the work in more permnent form. During these six yers mny hve been brought into contct wh the techings.; of whom goodly percentge hve found in nd through them the life of their life. Much hs been ccomplhed by the lerture, comprtively lrge qunty hving found s wy into the solry home of the lonely settler, nd likewe into the widely dtributed cmps of the miner. Religious nd philosophic truths hve frequently been presented by mens of fictious correspondence, s supplies suble nd fmilir mode of communiction. The following excerpts re given just s they cme wrm from the herts of the wrers, they re the simple soul-brethings of men who hve pssed through full shre of the hopes, dppointments, nd vried vextions incident to the life of pioneer. Mr. N. in the course of fulfilment of h officil duties enter tined t the solry home of n old settler suted in n lmost in ccessible dtrict in the wild tropicl forests, on the bnks of beutiful river, djcent to mountin of n ltude of some 4,000 feet, nd of volcnic origin.

54 54 THE THEOSOPHIST. [OCTOBER Under such condions the meeting of two men who hve hd eductionl dvntges, gives opportuny for the interchnge of thought which lwys highly ppreced. In the course of their converstion the mystertes nd enigms of life found plce, nd N. introduced Theosophy s offering solution not otherwe obtin ble. Finding h friend interested in wht ws to him ltogether new philosophy of life, on h return home he miled Mr. O. the Outlines by C. W. L., nd few pmphlets. The reding of these by O. operted on h intellectul, emotionl nd spirul nture wh the intensy nd vividness of n electricl shock : thirst for spirul relies ws wkened which nothing but full nd deep drught of the Wters of Life could ssuge. By reding the simple nd lucid sttements contined in the Outlines the gnostic found key to the hidden Wdom of the ges. As the shrp pngs of spirul hunger thus roused must seek stfction, he wrote h friend sking him to obtin selection of Theosophicl books nd forwrd by the next mil. N. on purchsing the lerture of M., sked permsion to give h ddress to O. for the purpose of opening correspondence. It ws under these interesting nd uspicious condions tht the following letters were wrten. To Mr. M., D. Februry 28th, Der Sir, Mr. N. hs informed me tht I might venture to sk your dvice on Theosophicl subjects. To put the mtter s briefly s possible I my stte tht converstion wh Mr. N. induced me to tke up Theosophicl study nd I ws much impressed To give wh the resultnt experiences. one instnce : One night que recently on retiring to rest, I pryed fervently tht your spir nd tht of Mr. N. would id me to cquire knowledge by which I might tech to my children the Truth. I slept profoundly nd wkened much refreshed, wh vivid recollection of n etherelly blue sky flecked wh rosy tinted cirrus ; no lndscpe ; no personly ; neher motion nor sound ; but the overrching vult rdint wh light nd color, nd brething ineffble pece nd repose.

55 1906.] THEOSOPHY IN NORTH-EAST AUSTRALIA. 55 Th in self ws n experience worth much to gin, but imgine my feelings when my eldest dughter sid to me, Dd, I hve hd most remrkble drem. In my sleep I sw beutiful ltle globes of colored flme flot down through the ir on Brend nd on me 1 I nturlly feel gret responsibily wh regrd to my children, of whom I hve eight ; two of them re yet young, the others young men nd women, over whom however I still retin gret influence. Hherto I hve tught them no religion, being n Agnostic myself. My teching hs been solely Be truthful nd honest ; nd wh tht, I m hppy to sy, they hve ll turned out remrkbly well. But now hving derived gret hppiness nd comfort from the Theosophicl doctrines I wh to imprt some to them nd 1 should be very grteful to you if you could dve me how to commence the teching, for being but neophyte myself I dred to mke flse step. I hve red the Theosophicl works which Mr. N. forwrded me. Do you think tht Mn Vible nd Invible would help me? If so, will you plese forwrd, nd 1will rem csh on receipt of ccount. I m, yours sincerely. O. To Mr. O., My der Sir, me gret plesure cl topics. It I m in receipt of your interesting to open tht you re psychiclly developed pper, some of your fmily lso. c. Mrch 5th, letter nd gives correspondence wh you on Theosophi evident from wht you relte of your experiences beyond the verge, nd would Wh proper intellectul trining nd the study of the lerture relevnt to these super-physicl condi tions of consciousness, these powers will be of inclculble service in your own future development, nd s ids in helping others. In coming to the Theosophicl techings s they open out in so mny directions we ech hve to select tht line of study which will be most in ccord wh our pst, nd our observed tendencies indicte. so fr s present consciousness

56 56 THE THEOSOPHIST. [OCTOBER I doubt not tht by your ' fervent pryer,' while your intense thought impinged on the two friends you nme, you lso ttrcted some fr higher enty who opened to you tht glorious vion of the relies of the Heven-World, nd which imprted to your pre pred soul tht ineffble pece nd repose of which you spek. At the commencement of your Theosophicl studies llow me to remind you tht ll the inner nd higher relms of Nture nd Being in ll their ctivies re under the rule nd guidnce of ordered grdes of Intelligences who crry out Nture's Lws ; nd tht on ny nd every plne of the Universe these Lws operte wh preci sion tht we of corser mould cn only fintly conceive. But I must confine my letter to your more immede enquiries. Oh, hppy fmily 1 to hve escped the tortuous theologicl techings of the current Chrtiny! I would sy, let ech go on the lines towrd which they show the most ffiny, remembering tht ech one hs pst differing from ll others ; we should crefully note nd respect these diversies. While the higher techings re extremely complex, s lso the cse, s you re wre, wh the physicl sciences ; yet there re certin brod outlines which re whin the grsp of the simplest minds. As exmples tke the two principles of reincrntion nd krm which run like lines of living light through ll the techings, nd indeed throughout every phse of Nture wh which we re fmilir. I presume you re cquinted wh Sir Edwin Arnold's Light of Asi. These techings re there put into fine poetic form nd incorported in the myths of the life of the Buddh. It mkes highly ttrctive book for young people. On tking up I lwys find elevting, exlting the emotions nd refining nd purifying the intellectul conceptions. We hve monthly mgzine specilly for young people the Lotus Journl, publhed in London. I cn order to be sent you direct, c. 4/ per nnum. There n excellent wrer for children in the New Zelnd Theosophicl Mgzine, I m sending you specimen copies. I hve not copy of Mn Vible nd Invible, but I think both for yourself nd fmily the newer work Thought Forms will be s suble ; th I m sending you.

57 1906.] THEOSOPHY IN NORTH-EAST AUSTRALIA. 57 If you hve not Esoteric Buddhm I would recommend s good foundtion for the more complicted techings. There lso vluble work of Mr. Ledbetcr's, The Chrtin Creed, enlrged edion. It hs nothing to sy of ordinry Chrtin teching, but gives the origins of the beliefs, on the occult side, which re incorported in th gret religion. All Chrtins nd Agnostics would do well to study. There new work entled First steps in Theosophy. It contins selection of rticles from the Lotus Journl mentioned bove, lso five fine illustrtions from Mn Vible nd Invible, only two shillings. I m sending you. These works re ll very suble for young people who hve tste for intellectul studies. I shll be plesed to her from you t ny time, nd ny questions on the techings I will reply to, so fr s I m ble. I m, my der Sir, very truly yours, M. D. Mrch Uth, Der Mr. M., Thnk you very much for your kind letter of the 5th instnt. I shll commence to tech my fmily long the lines you suggest, Reincrntion nd Krm, nd in the men time shll study diligently myself to keep hed of them. I find most fscinting nd bsorbing doctrine, nd I intend ll the best works deling wh the subject. to procure Will you plese forwrd me Arnold's Light of Asi, Esoteric Buddhm nd the Chrtin Creed. Also monthly copies of the N. Zelnd T. S. Mgzine, Theosophy in Austrlsi, nd the Lotus Journl, These will do to go on wh for short while. I m ble to de vote bout four hours per diem to close study, nd I shll be much obliged if you will dve me s I dvnce, s to the suble works to procure. I consider not improbble tht I my possess some slight clirvoynt power. Would you dve me to ttempt to develop? If so, where could I procure crystl nd wht would be the price? My object in th would be to give some ctul proof in teching my fmily tht would impress them gretly. As for myself I hve no 8

58 THE THEOSOPHIST. [OCTOBER more doubt on the subject thn I hve tht the sun will re to-mor row. As I red work fter work I continully find pssges which I knew perfectly well in some other life, nd lso ides which I hve worked out for myself before I ever herd of Theosophy. Wht re the qulifictions for one to become member of the Theosophicl Society nd the fees. If eligible I should very much wh to become member. I my stte tht I hve been Freemson for twenty-five yers. I enclose mount of ccount rendered nd will rem csh on receipt of ccounts for further booklets. Thought Forms impresses me gretly nd opens up tremen dous vt of possibilies. Agin thnking you for your kindness, I remin, yours very sincerely, O. Der Mr. O., You hve doubtless C. Mrch 21st, tken up these studies where they were broken off in some fr-wy pst, nd the fvourble condions for study which you now hve boon of immense vlue. If intellectul nd cultured folk round us could but rele the priceless vlue of these newly given techings, how poor humny might be helped forwrd on s upwrd wy 1 I m sending you the books you order, lso smll one entied The Pth to the Msters of Wdom, n dvnce copy just received. I send tht you my see something of Mrs. Besnt's vrious books on th specil theme. The lerture much more bundnt in n inexpensive form thn when I commenced the study some fourteen yers since nd the difficulty Mdme which much study. wht to select where there so much tht good. Blvtsky's Secret Doctrine the source from, derived. All of Mrs. Besnt's nd Mr. Ledbeter's wrings re worthy of If Imy be llowed I would strongly dve you not to ttempt ny premture forcing of clirvoynt power. Crefully note wht

59 i960.] THEOSOPHY IN NORTH-EAST AUSTRALIA. 59 the bove-nmed hve to sy on th subject. Clirvoynce. See the lst chpter in As the subject presented to myself there before us in the first plce the need of brod nd generl conception of the teching s whole. Of course in the first instnce th cn only be mere surfce sketch, but will be vluble for future filling in. Then will follow the conviction of the impertive necessy for the purifiction of our three vehicles now in course of evolution : () The physicl body ; (b) the strl, i.e., the emotionl nd desire n ture ; (c) the Mnsic, i.e., the lower thought mently, or body, s techniclly termed. Pure thoughts, desires nd emotions require clen nd pure physicl vehicle wherein to function. Until we tke ourselves well in hnd in these prticulrs, we re seriously wrned of the dngers ccompnying the wkening of Clirvoynt power. Here plese note the undermentioned smll booklets where th mtter very fully treted, Light on the Pth, by M. C, The Voice of the Silence by Mdme, Blvtsky, The G, Mrs. Besnt's Trnsltion. All students, whtever their specil line of study, require these! Joining the Society. Yes, ll serious-minded persons who re ttrcted to the philosophy re welcome to become members. All members re regtered t Adyr, Mdrs, Indi, nd re free of the entire Brotherhood.... I m, my der Sir, very truly yours, M.

60 OCTOBER NOW balbodhini. [Continued from p. 936.] Chpter III. On the ll-essentil philosophy AND THE HIGHEST PRACTICAL KNOWLEDGE. then th third chpter begun wh view to comment upon the whole of the Thirty-third Upnd * clled Srvsdr, nd thereby to enble ll the spirnts for libertion to cquire the true experientil knowledge : (1) How () bondge (cused)? (2) How () libertion (ccomplhed)? (3) Wht () Avidy? (4) Wht () Vidy? (5) How (re) Jdgrt, Svpn, Susupti nd Turiy (sttes of consciousness ttined)? (6) How (re) the sheths Annmy, Prdnmy, Mnomy, Vijndnmy nd Anndmy (to be explined)? Ksctrjn, (7) How. (re) () the doer, (6) Jiv, (e) (c) the five Vrgs, (d) Sdksi, (/) Kutsth, nd (g) Antrydmin (explined) (8) How (re) Prtygdtmn, Prm&tmn nd Mdyd (ex plined)? (1) The self [Answers to the bove queries.] subjected to bondge when one looks upon the body, etc. tht re not self s self, nd (2 )Libertion experientil knowledge, tht he unttched to body, etc. ttched to them. ccomplhed when one knows, through h Brhmn (3) Tht shdow (of SELF) which ignornce, Avidyd. (4) Tht reflection (of self) which trted Divine Wdom, Vidyd. nd thereby becomes? of the form of dense of the form of concen (5) The self ttins the Jdgrt stte (or wking consciousness) when becomes conscious of sound nd other physicl sen stions tht re blessed by the self. * The Thirty-fourth Upnd clled Nir&lmb uron in the ltter prt of th chpter. fully quoted nd commented

61 1906.] balbodhini. 61 It ttins the Svpn stte (or dreming consciousness) when, wh the id of the powers of the fourteen orgns which crry the impressions creted by the (physicl) senses, becomes such impressions even in their bsence. conscious of The self ttins the Sustipti stte (or deep sleep) when, through the bsence of the powers of the fourteen orgns nd the consequent loss of s dcriminting fculties, becomes unconscious of sound nd other sense-impressions. It clled Turiy Cny or self in the fourth stte of con sciousness when the wness of both the presence nd the bsence of the foresid three sttes (the bsence of the first three sttes of consciousness pplies to the immovble cretion, viz., the minerl nd vegetble kingdoms constnt nd devoid of ppernce of Nture) while (the SELF) self, nd dppernce. (6) The sheth of flesh, etc., which re the effects of food sid to be Annmy Koi. When the fourteen vl currents i.e., the five, Pr&n, etc., the five, udg, etc., nd the four, viz., Armbh, Ght, Pridy nd NifPtti remin in the Annmy Koi, clled Prnmy Koi. When the self in conjunction wh the foresid two Kois performs the functions of willing, etc., pertining to the senstions of sound, etc., wh the id of the fourteen instruments, mind, etc., then known s Mnomy Koi. When the self in conjunction wh the foresid three Kois knows ll those tht pertin to them nd shines out wh tht know ledge, then known s Vijfidnniy Koi. When the self, wh these four Kois, remins in s own igno rnce, the first cuse, like the fig-tree in s seed, then known s Anndmy Koi. (7) () When he pys ttention to plesure nd pin, the self becomes the internl gent or doer. Then h intellection (or ide) concerning senstions tht re liked by him becomes plesurble nd tht pertining to those tht re dliked by him becomes pinful. Sound, touch, form (or colour), svour nd odour plesures nd pins. re the cuses of (6) When the self ttins union wh the body by follow ing the effects of Krms, virtuous nd vicious, nd when he

62 THE THEOSOPHIST. [OCTOBER ppers to ct s though he hs hd no such union (for, he hs become Jiv so thoroughly one wh the body), then he clled Uphil or veiled self. (c) Mns, etc., Prdnds, etc., desire, etc., Sttv, etc., nd mer, etc., re the five Vrgs. These five Vrgds cnnot be destroy ed by nything else but by the knowledge of their Dhrtni, viz., self. (d) Tht upddhi (or limtion) which lwys ppers in proximy wh the self, the ling-srir (or the subtile body) clled the knot of the hert. The C'ny tht shines in (i.e., in the liiig-srtr) (c) clled Ksctrjii. He who devoid of the ppernce (dvirbhdv) nd the dppernce (tiroblidv) of the three, viz., (1) Jiv the KNOWER, the understnding which knowledge, nd pot, cloth, etc., which re the KNOWN, nd who wness. Here nce nd dppernce self-effulgent, clled Sdksi or the should be understood tht only the periodicl pper of the universe nd not s cretion nd dsolution re referred to, becuse the period of s preservtion, the stte known s Smsdr tht of libertion. (J) When he, who i.e., lone considered in th plce nd not the ultimte Principle tht remins in the buddhi of ll living beings from Brhm down to n nt, bides in the Buddh of ll such beings, (g) The SELF sid to he sid to be the Kutsth. be Anirydmin when he being the cuse of reling the nture of the differences tht ext between KMstli nd Uph-Jiv uncesingly shines, like the thred tht psses through beds, in ll bodies. (8) When the SELF who TRUTH, KNOWLEDGE, ENDLESS nd bls ;who free from limtions nd who wdom concen trted, like the mssive gold not seprted or converted into such ornments s bngles, crowns, etc. of h own nture shines by virtue of h being C lone, then he sid to be the Prtygdtmn denoted by the mening of the word thou (in the text Tht thou rt). The Brhmn who Eternl. ETERNAL Truth, Knowledge nd Endless tht lone which tion of time, spce nd custion (or objects). True nd endures even fter the destruc

63 1906.] balbodhini. 68 KNOWLEDGE tht devoid of beginning or end. homogeneous C'ny lone which ENDLESS tht C'ny lone which fully pervdes the Universes proceeding from Avykt, etc., like the erth (substnce) which pervdes ll s modifictions, pots, etc. ; like the gold which pervdes ll s modifictions, ornments, etc. ; nd like the thred which pervdes ll s modifictions, cloths, etc. BLISS tht Cny whose very nture bls, which the immesurble Ocen of joy nd wnich the ultimte blsful form tht remins in the end. Tht Subject whose predictes the foresid four ttributes re, nd tht which never ffected by TIME, SPACE nd CAUSATION (or objects), the Prmdtmn denoted by the mening of the word Tht (in the text Tht thou rt ). Tht THING-IN-ITSELF which dtinct from the limed ONE denoted by the mening of the word thou, nd the unlimed ONE denoted by the mening of the word Tht, which subtile like ether nd which of the nture of mere EXISTENCE, clled Prbrhmu, It should be understood tht the first-mentioned Prmdtmn the Mnkt-sdkdr-C'idrup-Nirgun Brhmn nd tht th (lstmentioned Prbrhmn) N' irdkdr-nirgundt-brhmn. Mdyd devoid of beginning nd end. It common to both Prmdns nd Aprmdns. It neher St nor Asl. It hs ex pnded self nd free from modifictions. It hs no other d tinguhing fetures for purposes of description. Such thing clled Mdyd. Being but IGNORANCE insignificnt to the knower. Though non-extent in the three periods of time, extent nd true to the ignornt nd the worldly. It incpble of being described nothing cn be sid of (1) I. in ny mnner nd hence m neher the body of everydy description, nor the powers of the ten orgns of senses, nor Buddhi, nor Mns, nor the I-mking fculty which hs ever been in extence. (2) m perfectly pure, being devoid of Mns nd Prdn. m lwys the wness of Bnddhi, etc. m lwys eternl, nd I nothing else but mere C'ii, I I

64 64 THE THEOSOPHIST. [OCTOBER (3) I m neher the doer nor the enjoyer. I m the wness of Prkrti. On ccount of my presence lone, the bodies, etc., ct s though they re not J dds. (4) I, the motionless, the eternl, the ever-blsful, the pure, the omncient nd the stinless One, m the omnipresent SELF nd the wness of ll cretures. (5) I m the Brhmn cpble of being known by the id of ll Veddnt&s. Wht ought to be known in the form of Ether, Air, etc., not I. Nmes, forms nd Krms re not I. I m Brhmn lone whose nture Sc'cf iddnnd. I m not the body : how cn there be birth nd deth for such one? I m not Prdn ; how cn there be hunger nd thirst for me? I m not C't ; how cn there be sorrow nd delusion for me? I m not the doer ; how cn there be bondge nd libertion for me? Thus ends the Srvsdropnd. Question. In the bove Upnd, the question How liber tion ccomplhed? thus nswered, viz. : When one knows, through h experientil knowledge, tht he Brhmn, nd thereby becomes unttched to body, etc., libertion ccomplhed. From th we come to the conclusion tht libertion cn be ttined by knowledge lone, s tught by the Pure Monts nd tht the sid nswer does not support the doctrine of the Anubhvddvin who holds tht cn only be ccomplhed by Jndn-Yog-Smuc'c'y. The Upnd under dcussion lso significntly clled Srvsdr or the ll-essentil one. None cn therefore contrdict. Answer. Is proks Jndn untinted by Vipryy (wrong notion) the lst of the four impediments to knowledge, viz. : s'uddhi (mentl impury), jfidn (ignornce), smiy (doubt) nd vipr yy (flse knowledge)? If tinted, cnnot be removed whout the help of the prctice of N ididhydsn or Jndn-Yog. If you contend tht one who hs lredy removed tht impediment by the id of N ididhydsn need not hve recourse to, prcted by him in h previous birth we nswer tht if tht impediment hd lredy been removed in h previous birth, then there would hve been no room for th birth. If sid tht becuse ignornce ws

65 1906.] balbodhini. 65 not destroyed even though flse knowledge hd been removed, gve room to th birth ; then we sy tht ignornce which cpble of being destroyed by S'rvn cnnot continue in one who hs prcted Nididhydsn. Such being the cse, resonble to hold tht libertion cn be ttined only by Jfldn-YogSmuddy greebly to the doctrine of the Anubhvddvin, nd tht cn never be ccomplhed by the id of mere Jndn greebly to the doctrine of the Advin. Further, th Upnd refers to the gret text I m Brhmn, of the Yjurved, nd not to the gret text Tht thou rt, of the Sdm-Ved. If hd referred to the ltter text, then the doctrine tht ' S'rvn lone will suffice ' will hold good. As does not refer to, the Advin, who holds tht S'rvn support for h doctrine in ny of the Upnds. must clerly be understood tht lone will suffice, cn find no Question. Tell me ll bout the sid Nididhydsn which combines Jndn nd Yog nd which termed Updsn or medi ttions on the identy of Brhmn Answer. For the very nd Atmn. purpose of estblhing nd upholding the sid Jndn-Yog or Sdnkhy-Yog-Smc'c'y lredy wrten severl voluminous If doctrine, I hve works (bsed on Tttvsdrdyn). you wnt to know ll bout th Sdnkhy-Yog, you should study the Annbhvddv lerture consting of numerous works.* (To be continued.) G. Krhn S'stri, (Trnsltor). The nmes nd descriptions of these works will be found in the Bibliogrphy of Sinkhy Yog-SmucVy works tht will be dded next to the Appendix. * 9

66 6G [OCTOBER BUDDHIST RULES FOR THE LAITY* Reverence to the Blessed One ; The Holy One ; The fully Enlightened One. BOUT 2,450 yers go, there lived t Rjgh t n ncient town J\ in the province of Behr in Indi, generous nd noble-minded Brhmn, belonging to pre-eminent cln. H welth when computed mounted to forty lcs of golden coins clled Khwns. Like himself, h wife ws lso renowned for piety. Both of them hd often herd the Buddh prech nd becme devout converts. Their observnce ttined of the precepts ws so strict tht both of them hd the stte of Sown, the first of the four pths of holiness. They hd son nmed Sigl, who neher hd fh in Buddh, H Doctrine, H Priesthood, nor ny inclintion for the observnce of religious principles. H prents very often dved him in th mnner ; Der son, go nd v the Buddh, the Sriputt Mh Ther (the chief mongst those lerned in the scred Lw), the Mogglln Ther, Ksyp Ther, or ny one of the eighty chief dciples of Buddh. The invrible reply of Sigl ws, Der fther, for me there no use in ving those religious professors. If I were to drw ner to those Holy Techers, I should hve to kneel down nd worship them. When I kneel down nd bend my body there will re pins in my bck, nd my knees will become rough. When I squt on the floor, my clothes will be soiled nd torn. When I remin ner them, they will begin to converse wh me. Converstion will led * A trnsltion of the SiglwSd Sutt, by D. J. Subsinh, Glle, Ceylon. After the publiction of th continued series in the T/uosopht, to be sued in book form, contining the explntory Prefce, Dediction nd Tble of Contents. f Rjgh ws the cpl of the ncient Mgdh, nd the set of King Dimbr, who ws one of the most powerful princes in the Estern vlley of the Gnges. ft ws suted in plesnt vlley, closely surrounded by five hills, the most northerly offshoot of the Vindy mountins. It known in modern times s Rjgir or Rjgrih, nd in the province of Behr. The recent excvtions by Generl Cunninghm, the Archeo logicl Commsioner of Indi, hve firmly settled the identy of the plce beyond the shdow of doubt. The ruins of the wlls of the cdel, built by Bimbr re still trceble Professor Rhys Dvids in Buddhm,

67 BUDDHIST RULES FOR THE LAITY. 6? on to the formtion of friendship wh them. Therefter I shll hve to supply them wh lms, robes, beds, nd medicines. When I go to supply them wh these reques, I shll hve to neglect my work nd spend lot of money on their ccount. there no use in my going to v your holy Priests. Assigning such resons Therefore, der fther, Sigl lwys voided wht h prents desired him to do, nd becme que indifferent to religion. During their lifetime h prents mde strenuous efforts to estblh their son in the religious life, nd to bring him under the influence of Lord Buddh, but their noble efforts were of no vil. When h spn of life ws nering completion, the ged fther, still pying h only son, thought in th we : Whtever sid to children by dying mn will ever be remembered. I will send for my son nd still mke n effort to estblh him in the religious life. I will dve him to worship the six qurters of the globe. Unmindful of the figurtive mening there in embodied, my son will begin to worship the six qurters. It my so hppen tht on n occsion, when he engged in performing th ceremony, eher the Lord Buddh, or one of h dciples, my notice nd question him s to wht he doing. Then h reply would be tht, In obedience to the lst dvice of my dying fther, I m worshipping these six qurters. Thereupon eher the Buddh, or one of h dciples, would sy to him, Such ws not the mnner in which your fther worshipped the six qurters ; nd he would explin to him the ctul significnce of the ction. He will then lten to the explntion, understnd nd, dhering to the teching, begin to perform merorious deeds, by the virtue of which he will become hppy, both in th world nd in the world to come. After soliloquizing in th mnner the dying Brhmn sent for h beloved son nd ddressed him thus : My der son, my ge now ripe. My life now drws to s close. I shll leve you soon nd cross th se of life to nother. Before I drw my lst breth, I desire to give you n order. Tell me, der son, if you will gree to cny out. My der fther, respectfully replied Sigl, filled wh remorse, most ssuredly do I solemnly prome to gree to crry out whtso ever order you my now enjoin on me.

68 THE THEOSOPHIST. [OCTOBER Beloved son, my order th. After your morning bth, dily worship the six qurters if the globe, nmely, the Est, the South, the West, the North, the Ndir, nd the Zenh. Perceiving tht th involved no trouble nd difficulty, Sigl replied, Der fther, most ssuredly I shll dily crry out your order. After the lpse of few dys the dutiful Brhmn died ; nd Sigl, true to h prome, begn to perform the ceremony dily. It ws the custom of the Lord Buddh every morning to re erly nd cst H glorious eyes round the world, to see to whom He should give the priceless benef of H spirul influence on tht dy. On one occsion when doing th, He sw young Sigl performing the ceremony of bowing down to the six qurters in ccordnce wh the prome mde to h dying fther. Now the Lord thought, To-dy I must see Sigl nd prech unto him sermon, which will be of use not only to him, but lso to ll lymen. Th sermon to Sigl ws therefter termed, The Siglwd Sutt, or the dcourse contining the dmonion to Sigl, nd recorded in the Ptik Vgg of the Deegh Nildy of the Sutt Pk s follows : The Sermon to Sigl. 1. Thus ws herd by me (Annd*). Once upon time the Blessed One ws residing t Weluwnrm,t in the prk Klnd Nivp in Rjgh. * [Further explntions re recorded in the commentries, nd to seprte these from the text of the Sutt, the letters ' Com.' will pper t the beginning of such notes, signifying tht they were clled from the commentries]. After the deth of the Lord Buddh, three convoctions were held in Indi. First, one t Rjgh (in cve temple) composed of 500 MhA Thers (ged nd respected Bhikkhus) nd presided over by the Venerble MhA KAsyp, four months fter the deth of Buddh. Th ws done wh the sstnce of king Ajt Sttu. The second ws held t VAli wh the sstnce of King KAlAsok under the presidency of the Venerble Ys wh 700 MhA Thers, 100 yers fter the deth of the Buddh. The third one ws held t PtAliputr (Modern Ptn), wh the sstnce of the renowned Indin Emperor DhrmAsok, 200 yers fter the deth of Buddh. Th convoction consted of 1,000 MhA Thers heded by the Venerble Moggli Putt Ts. At these councils of the Thers, one repeted the dcourses he knew, nd th Sutt hving been repeted by the Annd Ther, s ws herd by him, recorded ccordingly. t Com. Weluwn lerlly mens bmboo (Bmbus Vulgr) grove. In considertion of the fct tht residence for the Buddh nd h dciples ws built therein by King BimbAr, ws nmed WeluwnArAm. Th residence for the Bhik-

69 1906.] BUDDHIST RULES FOR THE LAITY Now t tht time Sigl, householder, hving ren very erly in the morning nd gone out from the town of Rjgh, ttired in wet clothes, wh wet nd streming hir, nd uplifted hnds plced on h forehed in reverence, bowed to the different qurters of the globe, nmely, the Est, the West, the North, the South, the Ndir nd the Zenh. 3. At th time in the morning, the Blessed One rryed in h yellow robes covering both the shoulders, crrying the lms bowl in h hnds, went towrds Rjgh begging for h ptnce. He, hving observed Sigl, the householder, ren erly in the morning nd come out of Rjgh, ttired in wet clothes, wh wet nd streming hir, nd uplifted hnds plced on h forehed in reverence, bowing to the different qurters, nmely, the Est, the South, the West, the North, the Ndir, nd the Zenh, spoke nd sid unto him thus : 4. Householder, wherefore dost thou, hving ren in the morning nd come out of Rjgh, ttired in wet clothes, wh wet nd streming hir, nd wh uplifted hnds plced on your forehed in reverence, bow unto the different qurters of the globe, nmely, the Est, the South, the West, the North, the Ndir nd the Zenh? 5. Lord, replied Sigl, in h dying moment my fther sent forme, nd sid to me ; My der son, do you bow in reverence khus, or the Arm s ws clled, ws in the prk nmed Klndk Nivs>p, bout which the following rcheologicl note ppering in the commentry will be red wh interest. The term ' Klnd NivAp ' mens ' the bode of squirrels.' The prk ws nmed Klndk owing to custom prevlent t the time, of giving food to squirrels in th lnd. Th custom originted in th mnner : In times gone by, certin King went to th prk on plesure trip ttended by h courtiers. After sporting while the King took some drink, which mde him intoxicted. Unble to move bout, he lid himself on the ground nd soon pssed into swoon. Under the belief tht the King ws merely enjoying np, delighted wh the lluring frgrnce of the welth of beutiful vegettion round him, the courtiers dpersed in ll directions through the prk. Attrcted by the smell emnting from the King's mouth, venomous serpent emerged from cleft in tree nd begn to crwl towrds the plce, where the King ly. A Dev (>>., firy, dey or ngel) hunting huge umbrgeous tree close by, noticed the dnger impending on the King nd determined to rescue h life. He ssumed the form of squirrel nd drwing ner the King's hed begn to screm. Dturbed by th shrill outcry, the King woke, being lrmed, nd looking round sw the serpent just pproching him, nd thought tht h life hd been sved tht dy by the squirrel. To show h grtude, the King commnded tht thenceforwrd food be brought from the plce nd given dily to the squirrels on tht lnd. Hence orginted the custom of feeding the squirrels nd the reson for nming the prk ' Klndk Nivp.' to

70 70 THE THEOSOPHIST. [OCTOBER the six different qurters of the globe. Therefore, my Lord, honouring, respecting nd holding scred the words of my fther, do I, hving ren erly in the morning nd come out of Rjgh, ttired in wet clothes, wh wet nd streming hir, nd uplifted hnds plced in reverence, bow to the different qurters, nmely, the Est, the South, the West, the North, the Ndir, nd the Zenh. 6. Householder, such not the mnner enjoined in the doc trine of the Buddh s to how the six qurters should be reverenced. 7. Venerble Lord, if there be ny mnner in which the six qurters should be reverenced s enjoined in the doctrine of Buddh, pry Lord, declre unto me such doctrine, for tht will be of dvn tge to me. 8. If th be so, householder, lten, ber well in mind, nd I will declre the sme unto you. 9. Very well, my Lord, reverently replied Sigl, in ssent to the Blessed One. 10. Then the Blessed one spoke : Householder, if by ny mens whtsoever the four pssions of mind be erdicted by the dciple of Buddh, in four wys would he bstin from sinful ctions, nd he would not dhere commting to the six sources tending to the destruction of welth. He would in th mnner be free from these fourteen sinful ctions, thus verting evil from the six qurters. He would then be one who hd dvnced h prospery in th world, nd hd mde preprtions for h welfre in the world to come. After deth nd the dsolution of the body, he would be born in the Celestil regions (Dev Lok), where hppiness reigns supreme. D. J. Subsinh, (To be continued.) (Trnsltor).

71 1906.] 71 REVIEWS. THE AWAKENINGS By Mbel Collins. Th ltest work by the wrer of Light on the Pth, n ttempt to explin some methods of wking the spir of mn to newness of life, to condion of enlrged consciousness. The uthor sys in her Introduction : Those who hve wkened upon more spirul plnes nd hve seen the dwns which re given to mn's psychic sight, enter into stte of supreme certinty, nd re no longer wre of those fluctutions of feeling which we cll fer, nd doubt, nd dmy, which re born of the drkness of the shroud nd vnh wh. The tsk of the occultt to wken the spir whin himself nd whin others ; to th end re these essys wrten. The wrer briefly lludes to her first experience in getting out of her body nd seeing those luminous sentences which form the text of Light on the Pth, nd which she ws ble to remember nd wre down fter her return. She records numerous instnces of the finl pssing of the spir from the body, nd the glorious vions nd experiences connected therewh, which remove the lst vestiges of fer. She lso touches upon the future condion of those drkened souls who pss out of the body while enshouded in error nd ignornce. We quote portion of the closing prgrph : The first possession of the wkened mn tht he knows wht nd why, so fr s the destiny of the rce concerned., The next possession, which comes to him immedely fterwrds, the power of love towrds the whole rce. Such power nd such cpcy re in conceivble to the ordinry mn, nd re unttinble for the prtilly wkened. They re only possible when tht knowledge hs come to the spir which the outcome of complete illumintion. The book contins 100 pges, the contents re instructive nd the printing nd binding re excellent. W. A. E. * The Theosophicl Publhing Society, London. Price Re

72 72 THE THEOSOPHIST. [OCTOBER LUMINOUS BODIES HERE AND HEREAFTER.* (The Shining Ones.) By Chrles Hllock, m.. Th work, s the uthor sttes, n ttempt to explin the Inter-reltion of the Intellectul, Celestil nd Terrestril Kingdoms, nd of Mn to h Mker, nd the subject delt wh from the stndpoints of the scientt nd the Chrtin. Some of the vrious mtters treted in the fourteen chpters which compre the book, re the following Vo-Mgnetm nd Soul-Aur ;the Colour Effects of the Emotions Electricl Body of the Future Life The Supreme Source nd s Potentil Agent 11 The Philosophy of Eternl Felicy The Philosophy of Religion The Uned Philosophies Evolution nd the Future Life. The : Biology of the Cosmos ; ; Author's ides will, no doubt, prove helpful to mny, especilly to the liberl clss of Chrtins who do not object to new truths, but re willing to 1 prove ll things,' nd 1 ; ; ; to hold fst tht which good.' W. A. E. ; ; Also received wh thnks : Th THE RAMA GITA Mlylm Version.t (Wh Copious Commentry). work of 410 pges, royl octvo ;wh n ddionl 33 pges of n Alphbeticl Index to the 1,000 verses. Sutcliff Pmphlets. Essys nd Addresses on Theosophy nd Science, by G. E. e, hve previously been publhed seprtely, but re now sued together in pmphlet form s follows Blvtsky (Whe Lotus Dy Address) The Scientific Aspect of Theosophy (Address delivered on the occsion of the Silver Jubilee the Blvtsky Lodge, Bomby )of Hindu Zodic ;The suggested Key to nd to the Astronomy of the Ancients (reprinted from the Theosopht) A Dy of Brhm& (reprinted) ;nd L Plce's Gign tic Hox. The ltter hs ttrcted considerble ttention, s the ; ; uthor's conclusions seem plusible. Price Re. : The Life Work of H. P. ; 1. * The Metphysicl Publhing Co., New York. Price Rs. 3. tthe Orientl Publhing Co. (Ld.). Price Rs. 3 To Shreholders hlf price.

73 1906.] reviews. 78 Acknowledged wh thnks : Astrology, Forgotten Phse, by C. Gopl Row, of Tnjore (7 pges). A Few Suggestions for the Religious Reformtion of Indi, by P. C. Apprsundrm, of Mnnrgudi (13 pges). Erthquke Blessings, by J. L. Brown, Berkeley, Cliforni (30 pges). MAGAZINES. The Theosophicl Review, September. The Rosy Cross in Russi continued, treting chiefly, in th number, of 1 The Theoreticl Degree.' Stbily in Nture philosophicl contribution by W. C. Worsdell, contining some fine points of rgumenttion. In h opening sentence the uthor sys : Perfect nd bsolute stbily only obtins before solr system hs come into mnifesttion ; but if stbily consts only in th stte of primevl equilibrium, nture must be gretly lcking in th chrctertic, s the uthor tcly dms when considering, further on, the questions of bsolute nd rettive stbily. Pow Hoult, in h rticle, There Two-Fold Pth, sys, in the summing up : Action self my be likened to the strem on which our bot lunched ; dcrimintion the selection of the prticulr strem tht shll ber us hevenwrd. In the course of her rticle on The Foundtions of the Science of Educ tion, Srh Corbett sys : The right use of dcipline towrds child on ll occsions would involve n mount of sympthy nd dcrimintion which few possess, but very ltle considertion will show tht t the present time, ltle or no effort mde in th direction except in few cses, nd tht the power which dults possess over children bused to n extent which que unjustifi ble. Mny prents, supposed to be well educted nd conscientious, seem nively to conclude tht nothing but their own personl whes need be considered in deling wh child. P'urther on she sys : It good to conform to lw. But wht lw? Neher for child nor dult good to conform to ny lw wh which the higher nture not in touch. Ech humn being owes llegince to h true self, the function of ll outside uthory to be ' regent for th growing life t the stges of evolution where s voice not sufficiently cler. The rticle bounds in wholesome ides, nd we re gld tht to be continued. Give Pece in our time, O Lord, the tle of Dr. Wells' dmirble nd exceptionlly helpful pper, 10

74 74 THE THEOSOPHIST. [OCTOBER in which he crices, mong other things the oft-repeted sentence in tht fmilir pryer : Led us not into tempttion, but deliver us from evil. Concerning th sentence he sys : Grnting for the moment tht th ws the best he could do for the simple country-folk to whom He spoke, th the pryer He would tech us 1 men of the twentieth century, were He living now? Further on he lludes to nother sying of the Mster : I cme not to bring pece, but sword ; nd sys : Pece the pece of finl victory lies for us mny centuries, perhps millions of yers, hed ; our present business to lern to wield the sword (not lwys one mde of steel, we infer). He thinks the spirul wrrior should be led up to Tempt tion nd fight life fter life, till t lst he stnds, wr-worn nd stern, but conqueror!for God will hve of him nothing less The wrer of opinion tht the time when men obeyed nd did not think pssing wy. Strong nd vlint mnhood required in th ge. We hve to grow out of our child-stte by exerce, And for ', exerce there must be restnce, finlly, indeed, to be overcome, but for long while too much for the unprcted youth ;obstcles ginst which for long time he seems to fll helpless. Th the function in rel life of Tempttions ; they re trils of our strength,! nd in th sense true tht God does tempt us, every dy of our lives. Of the remining rticles, letter from Brussels gives brief ccount of the vs of the President-Founder to the Brnches in tht cy ;Light nd the Looking-glss, by Frnc Sedlk, subtly scientific Prl A lels between Theosophy nd Norse (Teutonic) Mythology re shown by Mbel Chrles ;there Dilogue of Vion, by Florence Frr ; nd further correspondence on The Pth of Action touching upon Ms Theobld's letter in preceding number, nd quoting from Mrs. Besnt's works to show tht the ltter hd not chnged her opinions. Theosophy in Austrlsi August : ; Idels, by Ethel B. Wood nd Mn nd the Externl World, by W. A. Hrt both interesting rticles re continued. In brief pper on Duty nd Respon sibily, B. M'Conkey sets forth h ides que lucidly. Mrs. Besnt's rticle on Dcipleship reprinted from the Theosophicl Review. Ernest H. Hvv-thorne, in short but well-wrten rticle, counsels us to Hsten Slowly, nd Zymeri gives us very interesting contribution, in the form of dilogue between two ldies, on Question in J. of Diet. The N. Z. Theosophicl Mgzine, fter some very redble mtter From Fr nd Ner, gives us the first instlment of ; A pper on

75 1906.] REVIEWS. 15 Sin nd Suffering, by Agnes E. Dvidson, which philosophiclly delt wh by the wrer. A Drem Lesson, by M. W. M., trns ltion from Theosophi, by P. vn der Linden, nd to be continued. Poverty, by A. B., useful reprint from Bibby's Qurterly. S. Sturt sttes, very briefly, h view of The Principles of Theosophy ; there re Questions nd Answers, The Strnger's Pge, the deprtment For the Children, etc. Brod Views for September opens wh highly importnt rticle on The Problem of the Unemployed, by Sir Edmund Verney, Brt. Extrcts from will be found in our Cuttings nd Comments, for th month. Mr. Mllock's story, An Immortl Soul, continued. The Prejudice ginst Reincrntion bly hndled by the Edor, Mr. Sinnett. The Curious Phenomen t Mentone, s nrrted by Reginld Spn, seem to hve been exceptionlly wonderful. The Womn nd Mrrige Question dcussed by M. Kilroy. The other rticles re, Drwing the Sword nd Perhing by the Sword, by J. W. Petvel nd Wlter Pierce ; Philosophy in the Drk, by n Occult Student ; Concerning Mentl Heling, by Alice C. Ames ; nd Wht Chrtin? by Rev. Chncellor Lis nd Violet Tweedle. Est nd West, for September, decidedly credble number, but spce fils us to point out s mers in detil. The Theosophic Glener commences Vol. XVI. wh the sue for September. After some interesting 1 Edoril Notes ' we find the following rticles : Moods nd Fidgety Tempers ; The Er of the Shu King, nd s Four Books ; The Growth of the Animl King dom ; How Pierre Loti becme Theosopht ; The Attinment of Libertion ; Occult Msonry ; The Error of L Plce, etc. My the Glener continue to flourh. Tlteosophi, August, contins further instlment of Old Diry Leves, by H. S. Olcott ; Molecules nd Atoms, by T. A. Blok ; Astrology s Fctor in the Eduction of Children, by H. J. vn Ginkel ; 11 Short Instructions for Teching in Lotus Clsses, by M. Jger nd T. Wijnstok ; Is Py Wekness? by B. de Rook ; Book reviews, From Fr nd Ner, nd Ctholic Opponents. Omtunto, August, contins the following rticles : Evil not to be overcome by Evil, by Pekk Ervst ; Ntionl Culture nd the future of the Finnh People, by Pekk Ervst ; Vinmoen's Prophecy ; Extrcts from the Techings of Zoroster ; Invible

76 70 THE THEOSOPHIST. [OCTOBER Helpers, II., by C. W. L. ; A Tlk wh n Occultt, by Pekk Ervst ; From my Trvels, V., by Ate ; Hindu Hypnotm, by G. M. nd P. E. ; Questions nd Answers, etc. Revue Thcosophiquc (August). The Thcosophicl Movement, by Annie Besnt ; The Avtirs (continued), A second word on the Mntrs, by Bertrm Keightley ; Jcob Boehme, by Tovey ; Secret Doctrine, by H. P. B. (continued). Sophi (August). Epilogues of the Month, by Arimi ; The Science of To-morrow nd the Medievl Mysticm, by Gbriel Cunninghm Grhm ; The two Idels, by Jose Antich ; The Gret Pyrmid, by H. J. vn Ginkel (continued), The number Seven, by F. T. B. Clvel ; Inri, by Jesus E. Vlenzuel, Chrt lone, by Enrique de Mes. L Verdd (August). The trnsltions of Is Unveiled nd The Mss nd s Mysteries re continued, An interesting letter clls ttention to the dngers of Hth Yog, nrrting the sd cse of the Austrin, Dr. Kellner. The second number of the Ceylon Ntionl Review to hnd nd the excellence shown in the first number well sustined. It very credble production, nd should be of good del of use in iding the work of the society of which the orgn. deling wh Arts nd Crfts, The contents re vried, Htory, Philosophy, Sports nd Pstimes, Ntionl poly, Psychology nd Eduction ; wh notes nd reviews. It hs lso supplement contining the Annul Report of the Ceylon Socil Reform Society nd n ccount of the Generl Meeting, nd other mtter on the sme lines. The printing nd whole rrnge ment of the Review re very good. Chrk Smh, Prts XXXVII., XXXVIII. nd XXXIX. of the Englh trnsltion re received. The first two tret of Fever, Hemorrhge, nd Abdominl Tumours, nd the lst dels wh Leprosy. The contents must be especilly interesting to physicins, s both the cuses nd the tretment of these mldies re noted. Journl of the North-Chin Brnch of the Royl Asic Society, Vol. XXXVII., The chief ppers in th volume re: The Jewh Monument t Kifungfu, by W. A. P. Mrtin, d.d., ll.d. ; Ancient Tibet nd s Frontges, by Thos. W. Kingsmill Bnking System in Shnghi, ; Notes on Chinese by John C. Ferguson, Ph. D. ; Notes on Chinese Lw nd Prctice preceding Revion, by Ernest Albster ; nd Chinese Children's Gmes, by Isc Tylor Hedlnd. There re lso vrious ' Notes,' Reviews nd records of business mtters.

77 1906.] CUTTINGS AND COMMENTS. I'l The Indin Economt useful mgzine publhed t Cl cutt. It dels wh domestic, industril, griculturl nd fcl ques tions in prcticl wy. Theosophy in Indi. The September number opens wh notes of very interesting lecture by Ms Edger on The Lw of Hrmony. Poetic Idels, their vlue in the Building of Ntion, the first portion of thoughtful pper by Fio Hr. There re further rticles on Prcticl Theosophy, by Rup Singh ; Studies in the Pedigree of Mn, by Lilin Edger (to be continued) ; lso continu tion of A Cricl Exmintion of the Ds'opnts nd the S'vetsvtr, The Hindu Spirul together wh vriety of other mtters. Mgzine hs vriety of rticles clculted to throw light on mtters of life nd deth, nd the possibily of communion between the inhbnts of th world nd the next. Received wh thnks : The Vdhdn, The Thcosophic Messenger, Teosofk Tidskrift, Light, Modern Astrology, Hrbinger of Light, Bnner oflight, Chrtin College Mgzine, Indin Review, Indin Journl of Eduction, The Vhldvin, The Ary, The Metphysicl Mgzine, Notes nd Queries, The Phrenologicl Journl, The Gril, The Blnce (enlrged nd in new dress), Mind, The Aren, The Lotus Journl, The Muslim Ptriot, Dc Tlieosofchc Bcweging, Pcwrl Thcosqfie, The Dwn, The Siddhni Decpik, Mh-Bodhi Journl, Theosqfch Mndbld, The Light of Reson, Journl of the Buddht Text nd Reserch Society, Vol. VII., Prt IV., Revt Theosofic (Cub). CUTTINGS AND COMMENTS. Thoughts like the pollen of flowers, leve one brin nd fsten to nother. In Brod Views, for September, The Problem of The Problem the Unemployed very bly dcussed by Sir Edof the mund Verney, Brt. As few subjects possess greter Unemployed. intrinsic mer, our reders will doubtless pprece certin quottions from h rticle. After lluding to the dtress which previls mong the poorer clsses every winter, he sys : In th over-welthy country dgrceful to llow men or women to strve ; if they hve not the self-control to ern their own living, the Stte ought to supply the needful compulsion s well s the work. To hve men nd women slowly strving nd losing their power to work, deteriorting, both in will nd in muscle, de plorble ntionl wste which ought not to be tolerted. In seeking for the cuses which tend to produce th vst rmy of the unemployed, he sees tht, The clue to the whole question to be found in the trining of the children, they re the rw mteril from which the Englhmen of the future re to be mde

78 ?8 tiie THEOSOPHIST. [OCTOBER Agin we quote : It my be tht the chrctertic of the 20th century going to be the dcovery of Englnd's children, nd the ssigning to them the importnt posion in our socil scle which they must occupy if we re not to fll behind other ntions. We hve been holding our children too chep. At lst we re wking up to find tht worthy cizens re not mde out of strved nd neglected children, nd tht our ntionl welth cn find no better investment thn in the trining of youth. It n investment tht pys the country better thn the most glorious nd victorious wr. When the supply of neglected children stopped, nd children re trined in mind nd body to fulfil worthy destiny, the unemployed question will be solved. The Emigrtion scheme next criced. The better clss of the unemployed re being sent in lrge numbers to Cnd, leving the feeble nd sickly to breed feeble rce of the unemployble in the next genertion. In closing h rticle he sys : The dml procession of the unemployed fills some of us wh py, some wh contempt, but few re filled wh shme nd nger for the socil system, for the lws nd for the customs, the prejudices nd the selfhness, which mke such sight possible in country over flowing wh superfluous welth, wh unequlled commercil prospery, 1 nd wh bostful ptriotm.' Not mny stop to sk wht hs brought bout th dgrceful promende, nd whether ny of the responsibily for lies t their own doors. A very rude wkening will come some dy if the governing clsses of the country perst in socil policy which to-dy before our eyes mking the rich richer nd the poor poorer. Since wring these quottions we hve rejoiced to see the nnouncement of forthcoming Interntionl Congress which will meet in Itly to dcuss th momentous problem relting to the unemployed. Surely time tht the ntions of the erth une in giving th question their most ernest thought. * * The wrer of n rticle entled, A Question of Mother-love Diet, which ppers in the August number of Thcosmong ophy in Austrlsi, introduces true story to illustrte nimls. the intelligence nd strong motherly instinct of tht gretly mligned niml, the pig. We quote here under : Once I ws ving t sttion, nd the old mn who hd chrge of the pigs got in rge nd flung block of wood t one for not doing exctly s he wnted to do. The niml ws struck on the hed nd ly dying, wh nine ltle ones ll crowding round her. She mde wht I could see ws huge effort, nd clled nother sow to her. The second one cme nd there ws prolonged interchnge of niml tlk between the two, wh the result tht piggy No. 2 gthered ll the ltle ones nd grvely conducted them into nother sty nd, returning to her dying friend, remined wh her till she died. There ws so much rel intelligence in tho whole thing, such nxiety on the prt of the mother, such response on the prt of the friend, tht I wondered nd pondered, nd never forgot. The story needs no comment : speks for self.

79 1906.] CUTTINGS AND COMMENTS. 79 We find in the West Austrlin, of July 9th, some Holidys nd very sensible remrks by Cnon Brnett, on The Use how to enjoy of Holidys. He sys : them. People for the most prt depend for their plesure on stimulnts not lwys on the low clss stimulnt of eting nd drinking, but on tht of seeing sights nd doing something. Stimulnts high clss nd low clss soon fil to be effective, nd holidys which depend on excement which comes, tht from outside the mn, re t lst clled dull, nd letters pper in the pper bout their boredom. The dese of modern life in one sense 1 drunkenness,' not just the vulgr excement which comes from lcohol, but the more subtle excement which comes from doing nd seeing nd hving. There no rel helth but in 1 being,' nd stfying plesure only found in the enjoying of self which cn think clerly nd feel deeply. He then lludes to the mtke so commonly mde in times pst, of regrding the Jpnese s ntion given up to ply, nd remrks tht, The Jpnese re wht they re becuse of wht in themselves, becuse of their being. They enjoy holidys becuse they hve in themselves the tste for wht beutiful. Young nd old, rich nd poor, v the country becuse of something in them selves which responds to the beuty of the cherry blossom or of the mple tints, or of the flight of birds, or of the reflections of the mountins in the lkes. They do not depend on hving something to do something to h or to shoot... They in lerl sense enjoy their own selves nd wht in themselves. The things which stfy mn, like the things which defile mn, proceed from whin, from h own being. Leure dys re incresing. The sight of mny hppy fces good to see, but th hppiness which so nxious to keep self hppy, which so ferful of loneliness nd keeps off dulness by perpetul ction, will not lst. Leure dys will not hve their full use till leure hours re more used in self cultivtion. There re mny good seeds in the humn mind. There the love of beuty. A ltle cre in the study of good pictures, few hours spent in the reding of poetry, brve ttempt to sketch or to drw, will cherh into strength the seed of tste. Holidy tkers who hve the love of beuty enjoy themselves s, wtching the se or the lndscpe, thought upon thought flows from their minds creting beuty upon beuty. Th que in ccord wh the thought of the poet who sid, Who hs no inwrd beuty none perceives though ll round beutiful. Then gin there the love of knowledge. A ltle cre in the study of science few well-prepred-for vs to museum ltle self-restrint s the reign of lw trced in things mteril nd things humn, will give to the mind sense of power. Holidy tkers conscious of th sense go to the country to red in the stones, the plnts, or the buildings tles of the pst. They, giving out themselves, receive ten-fold nd never hve dull dy, while wh hmmer in their hnds or book in their pockets their minds stretch nd expnd to tke in new fcts nd rejoice in contemplting world of order. There to tke one more exmple of the seed which cpble of cultivtion in the humn being love of society. Th the seed which cn give the most bundnt fru nd universl. Everyone wnts to be in touch wh neighbour nd ll sorts of devices re invented to stfy the wnt. Tours re orgnized, crowds re formed nd holidy prties re plnned. But few of the devices stfy, becuse few of those who come together hve tken pins in leure hours to cultivte the knowledge of wht lovble in humny. A ltle study of the child in the street, few hours devoted to the considertion of the chrcters of dily compnions, n effort to pprece the forces which mke for progress would give to people new power of loving. The wrer closes h interesting pper by touching upon the importnce of hving some define object to im t, something to ccomplh, while strting on holidy tour. «*

80 80 THE THEOSOPHIST. [OCTOBER Strnge mrkings occsionlly pper upon the Figures in the humn body, but the following sttement, which we humn eye. clip from the Amr Bzr Ptrik, especilly won derful. A most strnge phenomenon hs come to light on n lnd of the Breton cost. In the left eye of the ltle dughter of fhermn, just below the pupil, cn be seen the number 22,4. The figures re beutifully formed nd re plinly vihle even down to the comm seprting the second 2 nd the 4. The locl doctor cn only ccount for by sying tht the girl's prents my hve suffered from some nervous or hystericl d orders which resulted in th number ppering on the child's eye just s some people show mrks on their skin tht resemble fru or ers of corn, or drops of wine. Or, he suggests, Mrie de Guen, the ltle girl, who now only four yers of ge, my hve been tttooed wh th number by doctor when she ws few weeks old s remedy for defective vion, nrte of silver being used in the opertion. Whtever my be the reson, the girl going to be tken to Pr for the experts to see her. Th reminds us of similr nd even more wonderful cse, which ws noticed in former number of the Theosopht. In th cse there ws vible surrounding the pupil of the eye of ltle child the entire figures of clock-dil, from I to XII inclusive. In pper in the North Americn Review, the Rev. The Identy Dr. Heber Newton sets forth the proposion tht the of Retigions. religions of the world, though differented mong the severl people re essentilly one. He looks ccord ingly to future universl religion which shll une them ll. The germs, he declres, cn lredy be trced beneth the vrint beliefs of the present time. The ethics of Buddhm nd Confucinm nd the religions of Greece nd Rome exhib no rel dcord ; the humn idels re the sme everywhere. The Golden rule proves the rule of Hindu nd Chinmn s of the Chrtin. It ws not for Jesus to revel. The spir of the Chrt hd lredy reveled through Jewh ' Hillel,' nd Chinese 1 Confucius ' nd gret spirs of well-nigh every lnd... In the presence of the mn of the spir, be h nme wht my, we know tht he of our fmily nd the household of God. Metphysicl Mgzine. Advices from Berlin stle tht some most interest- Archologicl ing Archeologicl dcoveries hve been mde by the dcoveries. Prussin explortion expedion to Chinese Turktn. Remins were found of persons belonging to redhired, blue-eyed rce, evidently the founders of the temple in the Mingoi cves, nd bering grments of unmtkbly Irnin origin. A number of gret iron swords were lso dcovered. Serch reveled the extence of further numerous Buddht frescoes, contining mny figures. The temple seemed, in fct, to hve been sort of Buddht Pntheon.